1985
ADULT
APRI
Lcgosa
The Prisoner
Wouldn
by E. E. WHITE
When death calls how will you answer? Will it be with bitter-
ness or will it be with hope and courage? By studying Paul's
second letter to Timothy you can discover the secret of victo-
rious living.
One of the most inspiring letters ever written, 2 Timothy de-
serves closer study.
The Prisoner Wouldn't Cry
serves as a
magnifying glass allowing you to discover what true faith is.
Written especially to enrich your study of this quarter's les-
sons,
The Prisoner Wouldn't Cry
goes beyond what is in the
weekly lessons.
The Prisoner Wouldn't Cry
is written by Edward E. White, an
Adventist educator born in England. White has served as col-
lege president on two continents and is known as an expert
on the history of Christian hymns, having authored
Singing
With Understanding.
Copies of
The Prisoner Wouldn't Cry
are available today at
your Adventist Book Center for only US $
5.95.
Brought to you by Pacific Press.
©
1984 Pacific Press Publishing Association
Content
1.
The Family of God
2.
A Young Missionary
3.
God's Gifts
4.
Unashamed
5.
Called According to Grace
6.
Soldier, Athlete, Farmer
7.
The Word of God
8.
Human Philosophy
9.
Vessels of Honor
10.
Christian Virtues
11.
Roots of Apostasy
12.
Keeping the Faith
13.
Christ Our Hope
000
DAYS OF
REARING
The Adult Sabbath School Lessons are prepared by the Sabbath School Depart-
ment of the General Conference of Seventh-day Adventists. The preparation of
the lessons is under the general direction of a worldwide Sabbath School Lesson
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sarily represent the intent of the author.
Editorial Offices: 6840 Eastern Avenue, N.W.
Washington, D.C. 20012
Lesson Author: Edward E. White
Editor: Leo R. Van Dolson
Editorial Secretary: Florence L. Wetmore
Marketing: Bob Kyte
Sales Office: Shirley Sayers
Art and Design: Pacific Press
Scripture references other than from the King James Version quoted by permission in this quarterly are as
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copyright © by the Delegates of the Oxford University Press and the
Syndics of the Cambridge University Press, New York City.
NIV. From
The New International Version,
copyright © 1978 by New York International Bible Society.
Used by permission.
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The New King James Version,
Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Use by
permission.
RSV. From the
Revised Standard Version,
copyright © 1946, 1952, and © 1971, 1973 by the Division of
Christian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.
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Copyright @ 1983 by Pacific Press Publishing Association
Adult Sabbath School Lessons (USPS 702-480)/No. 360 / April-June 1985
ION
( •
.fr
his is Lucy Henderson's lemonade
stand. Lucy sells lemonade here four
days a week, after school, for 54t a
glass. Her mother donates the lemonade. Lucy
usually sells 15 glasses of lemonade a day. So
her weekly income is $3.00.
On Sabbath, Lucy puts a quarter and a
nickel into an envelope, marks it "Tithe" and
drops it in the offering plate. That 10% of
Lucy's income helps support the world
ministry of the church. Lucy is happy to return
her tithe to the Lord.
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Id IN
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We all know ha
but how much shoul
Personal
GiringPlan
Lucy and her daddy both return tithe on an
equal basis: 10% of income. But how much should
Lucy and her daddy give in mission offerings?
Sometimes members are encouraged to giv(
$2.00. Now to Lucy, $2.00 is more than half her
weekly income. To Lucy's daddy, $2.00 is mere
pocket change. Lucy worries because $2.00 seems
much. Her daddy feels $2.00 for him is really nc
enough!
Our Mission—
Tbe Gospel to tbe %Reid
Proportionate financial supp
his is Lucy Henderson's daddy's
building. Lucy's daddy works in an of-
fice on the 32nd floor from eight to five
each weekday. Mr. Henderson's weekly income
is substantially higher than Lucy's.
On Sabbath, Mr. Henderson puts a check
into an envelope, marks it "Tithe" and puts it
in the offering plate. That 10% of his income
helps support the world ministry of the church.
Mr. Henderson is happy to return his tithe to
the Lord.
lucl) tithe to return,
re give in fferings ?
Wouldn't it be better if
we planned our offerings
a percentage basis, just
like tithe? Many are doing
t that. The fact is, if every
church member gave
i%
of income to the
World Budget Offering, all
rid budget financial needs,
from the support of
isions to educational institutions,
would be ade-
ately met. Giving as God
has blessed is always
al.
an idea as old as tithing.
A
fter more than thirty seemingly unproductive years of seed-
sowing, a full harvest is beginning to develop at Holbrook SDA School f(
Native Americans in Arizona.
All members of both the
class of 1983 and 1984
were Seventh-day Advent-
ists. Most were also sec-
ond-generation students
who now have brought their
parents to a fuller knowl-
edge of the Christ who
inspired the inauguration of
the school back in 1946.
Your
Thirteenth Sab-
bath Offering
will benefit
this school, a church build-
ing in Selawik, Alaska, a
medical/dental van in the
Southwest Region, and
the North American Divi-
sion Evangelism Institute
in Chicago.
2$
Introduction to Second Timothy
Chnist
Our Hope
Although this quarter's lessons are based on the second epis-
tle of Paul to Timothy, they are not a verse-by-verse study.
All the verses will be studied somewhere in the 13 lessons, but
the approach will be topical.
From a letter we learn much about the writer and the person
to whom the letter was addressed. We also catch a glimpse of
the relationship that existed between the two concerned. In the
New Testament epistles or letters we meet the problems that
confronted the members of the early church in their church
life. Most of the problems they faced still are live questions in
the church today. We also meet fellow workers and acquaint-
ances known to both writer and recipient of the letter. We are
saddened to read about those who left the fellowship of believ-
ers, but are greatly encouraged by the record of those who re-
mained faithful to their Lord and set a powerful example for
truth and righteousness. In their experiences we gain help
and counsel for problems that beset us in these last days of
earth's history.
Paul's realization that his death is imminent gives both ur-
gency and poignancy to this epistle. However, the focus is
not on his own problems, but on the needs of the young
preacher and the young church. Paul urges Timothy to "be
strong in the grace that is in Christ Jesus" (2 Tim. 2:1)—to
stand fast for the faith in spite of heresies that will creep into
the church and in spite of persecution and the threat of impris-
onment and death.
OUTLINE OF SECOND TIMOTHY
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Introduction
(verses 1-5)
Call to courage
(verses 6-18)
Call to
commitment
(verses 1-6)
Call to
communicate
(verses 7-26)
Call to crisis
preparation
Call to
coronation
(verses 1-8)
Personal
messages
(verses 9-22)
into gam=
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.
3
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.
11(1MATri6
The Fan* of God
THIS WEEK'S STUDY: 2 Tim. 1:1, 2; 4:9-21.
DAY MEMORY TEXT: "There is neither Jew nor Greek, there is neither
bond nor free, there is neither male or female: for ye are all one in
Christ Jesus" (Gal. 3:28).
CENTRAL THOUGHT:
Sinners, estranged from God, become members
of God's universal family through being adopted in Christ. They then de-
velop a family relationship with their brothers and sisters in Christ that is
often closer than natural family ties.
OVERVIEW: The Family Relationship Illustrated
2 Tim. 1:1, 2
2 Tim. 4:9-21
Paul's
relationship
to Timothy
Timothy's love and
obedience
INTRODUCTION:
God's original intention in His creation was for peo-
ple on earth to be part of "the whole family in heaven and earth" (Eph.
3:15), enjoying with angels, cherubim, and seraphim the friendship and
communion with "one God and Father of all" (Eph. 4:6). But the entry of
sin had a disastrous effect, and the first human family experienced a fatal
family quarrel in the first generation (Gen. 4:8). However, the perfect
original family relationship will be restored, for all who desire to be free
from the bondage of sin are adopted as children into the heavenly family
through Jesus. The ties of religion which bring us into this family become
even stronger than the ties of birth.
This week we see how this family relationship prospered in the inti-
mate friendship between Paul and Timothy and how, in spite of the age
difference between the two, a mutual love and kindly consideration ex-
isted between them that apparently was deeper than the apostle's family
ties.
Yet this is not to discount the importance of family ties. A foretaste of
the heavenly joys is anticipated in the Christian family which should be a
little heaven on earth. "God designs that the families of earth shall be a
symbol of the family in heaven. Christian homes, established and con-
ducted in accordance with God's plan, are among His most effective
agencies for the formation of Christian character and for the advance-
ment of His work.
"—Testimonies,
vol. 6, p. 430.
8
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DAY I. PAUL'S RELATIONSHIP TO TIMOTHY (2 Tim. 1:1, 2).
21
The purpose of the Son of God in coming to the earth, "made of a
woman" (Gal. 4:4), was to redeem those that were also "made of a
woman" and who were in bondage to Satan. They were to be transferred
to a new family and to have a new Father. Their previous father is fully
described in the words of Jesus: "Ye are of your father the devil. . . . He
was a murderer from the beginning, and abode not in the truth, because
there is no truth in him. . . . He is a liar, and the father of it" (John 8:44).
This adoption in Christ "is the taking and treating of a stranger as one's
own child, and Paul applies the term to Christians because God treats
them as His own sons, even though by nature they were strangers and
enemies (Rom. 5:10; Col. 1:21)."—S.D.A.
Bible Commentary,
vol. 6, p.
567.
When was this plan of adoption conceived? Eph. 1:4, 5; Gal. 4:4-6.
Human language cannot portray God's amazing love in condescending
to give humanity another opportunity to dwell inside the gates of Para-
dise. The fact that Jesus is described as "the Lamb slain from the founda-
tion of the world" (Rev. 13:8), shows clearly that the plan of salvation
was not an afterthought. By assuming human nature, Christ became
Brother to fallen people and made possible the plan of adoption whereby
earth's sinful inhabitants not only could become but could live as sons
and daughters of God. "In Christ the family of earth and the family of
heaven are bound together. Christ glorified is our brother. Heaven is en-
shrined in humanity, and humanity is enfolded in the bosom of Infinite
Love."—The
Desire of Ages,
pp. 25, 26.
REACT: How does the above quotation make you feel toward Christ? What
assurance does it give you? How will you translate your feeling and assur-
ance into positive responses in your life?
Although Jesus Christ is not now personally on earth He fulfilled His
promise to send another Person of the Godhead to abide with us and to
comfort us (John 14:16, 18). While the visible presence of their Elder
Brother was with them the disciples did not feel their need of another
helper. But when Jesus ascended into heaven they realized their loneli-
ness. However, they were comforted as they remembered His promise
not to leave them "orphans," which is a more literal translation of the
Greek word that has been translated "comfortless" in the King James
Version.
In the light of the fact that Paul was so well known to Timothy why does
he find it necessary, as indicated in verse 1, to establish his credentials as an
apostle?
9
gearilb off ffaii)
J
Lesson
Such a salutation to a letter was common procedure in ancient times.
However, because of the difficulties Timothy faced in the church at Eph-
esus, Paul's authoritative support would enhance Timothy's leadership.
DAY COMPARE Paul's description of God's authorization of his apostolate in
1 Timothy 1:1 with that found in 2 Timothy 1:1.
1 Tim. 1:1
2 Tim. 1:1
By the
of God
By the
of God
The Godhead provides
The Godhead provides
The "promise of life" mentioned in 2 Timothy includes both eternal
salvation and the new life of righteousness, peace, and conformity to the
will of God in this present life. Both were precious to Paul as he
approached his hour of death.
What is appropriate about Paul's use of a father-son relationship in writ-
ing to Timothy? 2 Tim. 1:2.
The term
son
indicates the true relationship that should exist between
the older, more experienced members of God's family and the younger.
The guidance given by a father to his son who treads an unknown future
way illustrates the kind of help that Paul gave to Timothy as he entered
the ministry. Their first meeting was at Lystra in Asia Minor where Paul
was stoned and left for dead. On his second missionary journey Paul be-
came better acquainted with Timothy and invited the young man to ac-
company him on his missionary travels. (See Acts 16:3.) Timothy remem-
bered Paul's earlier visit, for "among those who had been converted at
Lystra, and who were eyewitnesses of the sufferings of Paul, was one
who was afterward to become a prominent worker for Christ and who
was to share with the apostle the trials and the joys of pioneer service in
difficult fields. This was a young man named Timothy."—The
Acts of the
Apostles,
p. 184.
Evidently the cruel treatment meted out to Paul made less impression
on the young witness than did the courageous and intrepid reaction of the
apostle to this treatment. Far from turning young Timothy away from
such a hazardous calling, "his heart was knit with the heart of Paul, and
he longed to share the apostle's labors by assisting as the way might
open."—The
Acts of the Apostles,
pp. 202, 203.
DAY
What expression used by Paul in his first epistle to Timothy gives the key
g3
to their relationship? 1 Tim. 1:2.
Because their thoughts, their ideals, and their manner of life were simi-
lar, they could walk together. (See Amos 3:3.) Paul saw that Timothy was
10
Mai
Lesson
not one to be deterred from God's service by the prospect of persecution.
This quality led to deeper friendship, respect, and love between the two.
Paul, well versed in the Scriptures as he was, rejoiced to find one who
had likewise been taught thoroughly from the Sacred Writings. "Those
who had taught Timothy in his childhood were rewarded by seeing the
son of their care linked in close fellowship with the great apostle."—The
Acts of the Apostles,
p. 203.
How does Paul address Timothy in 1 Timothy 1:18, and how does his
having done so reinforce the concept that Paul was serious in viewing their
relationship?
SEARCH AND LEARN: Read 1 Corinthians 4:17 and Philippians 2:19-22.
What do these verses contribute to our understanding of why Paul referred
to Timothy as his son? Can you find any other references by Paul to some-
one other than Timothy as being his "son"? What are the implications of
your answer?
ions had left him, either because of apostasy brought on by fear of perse-
cution or because they had been dispatched on long-term errands to serve
the believers in other churches. Now Paul uttered a human feeling of ne-
glect that could be cured by seeing his beloved son in the faith. The onset
of winter meant an even more uncomfortable prison life and could
threaten his health and his life too, should he escape the executioner. So
he pleaded with Timothy to come to Rome to visit him, knowing in his
heart that his request would be honored.
"Paul and Timothy were bound together by an affection unusually
deep and strong.
"Since his conversion, Timothy had shared Paul's labors and
sufferings, and the friendship between the two had grown stronger,
deeper, and more sacred until all that a son could be to a loved and hon-
ored father, Timothy was to the aged, toilworn apostle. It is little wonder
that in his loneliness and solitude, Paul longed to see
him."—The Acts of
the Apostles,
pp. 498,499.
What other believers were with Paul in Rome? 2 Tim. 4:11, 21.
Luke did not let the danger associated from being identified with the
condemned Paul keep him from ministering to the apostle in this time of
extremity. Luke counted fellowship with Paul in suffering the highest
honor. (See
The Desire of Ages,
p. 225.)
11
DAY II. TIMOTHY'S LOVE AND OBEDIENCE (2 Tim. 4:9-21).
5
The aged apostle was imprisoned in a dark, lonely cell. His compan-
DAY
rej
LA
The four believers listed in verse 21 are not mentioned elsewhere in the
Scriptures, but tradition has it that Linus was the bishop of Rome about
A.D. 64-79. This lack of mention does not suggest that they were of no
help to Paul, but their contact with Paul was risky and they may have
been in a position that made it extremely dangerous for them to associate
openly with a condemned criminal. Nevertheless their being mentioned
by name further emphasizes the longing that Paul felt for Timothy. It
seems that the fear that the journey might take too long—for bad weather
could delay sailings from Ephesus to Rome—and that Paul might die be-
fore Timothy's arrival, prompted the writing of the second epistle. Paul's
earnest plea stresses once more the affection which was more intimite
than his friendship with Linus and the others. Nevertheless these four
named believers belonged also to the Christian family and can be counted
among that vast unnamed legion of faithful believers in Christ. Whether
Timothy was able to reach Rome before Paul's death is not made clear in
the Bible. But it seems obvious that Paul anticipated that Timothy would
make every effort to do so as a loyal, loving, and obedient son.
What connection is there between love, duty, and obedience? John 15:14,
15; 13:35.
The servant is in the house to obey orders and to carry out the wishes
of his master. He does not know what course to take without being told
because he is not part of the family. The son, however, is part of the
household. He knows its ins and outs. He not only has authority subject
to his father, but wisdom to act in an emergency because he is aware of
his father's intentions, and acts as he thinks his father would act. In the
same way, members of God's family know His will and perform it be-
cause they are part of the household. The family's interest is their inter-
est. They delight to serve the Father and the other members of the family.
In a word filled with hatred, distrust, and selfishness an unselfish deed
stands out like a beam of light in the darkness. A life devoted to such
deeds calls attention to itself, not in an egocentric way, but because of its
uniqueness. To show love toward the unlovely, to minister kindness to
the ungrateful, to grant rights to the unlawful and the selfish are marks of
true nobility. Through such unselfish actions the true followers of Christ
demonstrate an attitude that will be noted by unbelievers. Such acts as
praying for our enemies and helping those who defraud and steal from us
give evidence that we are following the pattern of One who laid down His
life for those who despised, rejected, tortured, and crucified Him. To be a
member of the family of which such an Example is the head, means sim-
ply to endeavor by His grace and power to copy His way of living. No
wonder that the great commandment, the summarization of the principles
of the Ten Commandments, is "that ye love one another, as I have loved
you" (John 15:12).
"Love to man is the earthward manifestation of the love of God. It was
to implant this love, to make us children of one family, that the King of
glory became one with us. And when His parting words are fulfilled,
`Love one another, as I have loved you' (John 15:12); when we love the
12
Lesson
lit? MID CD MS
world as He has loved it, then for us His mission is accomplished. We are
fitted for heaven; for we have heaven in our hearts."—The
Desire of
Ages,
p. 641.
With the last three paragraphs in mind, summarize what the major
qualification is for being a member of the family of God.
DAYFURTHER STUDY AND MEDITATION:
Read
The Desire of Ages,
E
pages 325-327, noting the contrast between kinships.
Read
Thoughts From the Mount of Blessing,
pages 103-106, which
comment on Luke 11:2.
"Affection Between Paul and Timothy.—The
apostle's speech had
gained him many friends, and he was visited by persons of rank, who
accounted his blessing of greater value than the favor of the emperor of
the world. But there was one friend for whose sympathy and companion-
ship he longed in those last trying days. That friend was Timothy, to
whom he had committed the care of the church at Ephesus, and who had
therefore been left behind when Paul made his last journey to Rome.
"The affection between Paul and Timothy began with Timothy's con-
version; and the tie had strengthened as they had shared the hopes, the
perils, and the toils of missionary life, till they seemed to be as one. The
disparity in their ages and the difference in their characters made their
love for each other more earnest. The ardent, zealous, indomitable spirit
of Paul found repose and comfort in the mild, yielding, retiring disposi-
tion of Timothy. The faithful ministration and tender love of this tried
companion had brightened many a dark hour in the apostle's life. All that
Melanchthon was to Luther, all that a son could be to a loved and hon-
ored father, the youthful Timothy was to the tried and lonely Paul."—
Ellen G. White Comments,
S.D.A. Bible Commentary, vol.
7, pp. 916,
917.
SUMMARY:
God and His human family were separated as a direct result
of sin. The Son of God became the Son of man and came to restore the
relationship with the heavenly Father and the brotherhood between His
adopted children. The close "father-son" relationship between Paul and
Timothy is instructive to church members who find some of their closest
ties to their fellow members, although showing love to all people.
APPLICATION:
Do I
recognize, when I address God in prayer as "Our Father," that
His other children are my brothers, sisters, fathers, mothers, sons, and
daughters "in the faith"?
Does love for others mean that I should condone their dishonesty and
greed? Do I hate the sin and love the sinner?
As a class project take an interest in a particular youth and plan to help
that youth spiritually as well as in practical ways.
13
P:(13
A Young Missionary
THIS WEEK'S STUDY: 2 Tim. 1:1-5.
DAY MEMORY TEXT: "Remember now thy Creator in the days of thy
youth, while the evil days come not, nor the years draw nigh, when
thou shalt say, I have no pleasure in them" (Eccl. 12:1).
CENTRAL THOUGHT:
The knowledge of the Scriptures is fundamental
to the training of Christian character and to successful Christian living.
OVERVIEW: Timothy's—
Conversion
(2 Tim. 3:15)
Call and
Commitment
(1 Tim. 4:12-16;
6:20)
Continuing
Challenge
(2 Tim. 2:1-3;
3:14; 4:5)
Childhood
and youth
Call and
character
Hardship
and success
INTRODUCTION:
Both epistles to Timothy reveal aspects of the charac-
ter of the young missionary, but neither one does so fully. However,
other portions of the Scriptures fill out more details that present a com-
posite picture of the man to whom these two letters were written. Timo-
thy's early upbringing and the influence exerted on him by his mother and
grandmother are noteworthy. By implication, it appears that the father's
influence as far as religion was concerned was either negative or neutral.
In any case it was offset by the diligent attention to the Old Testament
writings which were introduced to Timothy while he still was a child. This
foundation evidently prepared him to dedicate his life to expounding
these same scriptures. In the vicious attack on the apostle Paul he had
been given a vivid picture of what could happen to such preachers, yet
this did not frighten him from following his chosen calling. In fact, a deep
and lasting friendship developed between Paul and Timothy, and the lat-
ter was willing to share the hardships and afflictions that were insepara-
ble from the life of a gospel minister.
While it appears that he was not as rugged a character as Paul in that he
sought to avoid conflicts and hesitated to press his own youthful opin-
ions, yet there is no question of Timothy's dedication, his faithfulness,
and his determination, nor of his courage and unflinching loyalty. His
talents were recognized by the church when they selected him for leader-
1
14
ship. He was the overseer or bishop of the important church at Ephesus.
That the civil authorities also realized his influence is evidenced in the
fact that they arrested him in order to weaken the church. Later they
released him from prison. Nothing is known about his death other than
that tradition suggests that he was martyred. But his life was a tremen-
dous inspiration to young workers and young believers, showing what
God can do with those who yield their lives and their talents to Him.
DAY I. TIMOTHY'S CONVERSION (2 Tim. 3:15).
Timothy was born in what is often termed a "divided" home, divided,
that is, because of the differing religions of the parents. His grandmother,
Lois, and his mother, Eunice, were Jewish, but his father was a Greek
(Acts 16:3). What did Lois think of her daughter when she married an
unbeliever? Certainly she did not disown her. Instead she did all in her
power to help to train her young grandchild in the scriptural heritage of
her fathers. Both women could have embraced the Christian faith to-
gether. Acts 16:1 tells us that Eunice "was a Jewess, and believed"—that
is, placed her trust in Jesus as the Messiah and therefore was a Christian.
Lois is not mentioned in this verse, but elsewhere she is spoken of as
possessing "unfeigned faith" ( 2 Tim. 1:5).
The fact that Timothy's father is not referred to suggests that he could
have been a Gentile who was not interested in the Jewish practices of his
mother-in-law and his wife. As a consequence, his son had not been cir-
cumcised. When Timothy was born this matter had not been an issue, and
later the council of Jerusalem ruled against compulsory circumcision for
believing Gentiles. (See Acts 15:19, 20.)
"There is slight textual evidence . . . for the addition of 'a widow'
after 'woman' [in Acts 16:1]. If Timothy's father was dead, this, together
with his probable difference in religion, would account for the promi-
nence of the mother in Timothy's history
."—S .D.A. Bible Commentary,
vol. 6, p. 323.
Why should parents teach their children the Scriptures? Ps. 119:11.
List other Bible mothers besides Eunice who set notable examples in suc-
cessfully training their children for God's work by leading them into a study
of His Word and will:
Timothy's mother's name was truly prophetic, for
Eunice
means "a
good victory," or "conquering well." She provides a most valuable ex-
ample for mothers today when the burden of training children, whether
through the indifference, opposition, or absence of a father, falls squarely
on the other parent. "God had commanded the Hebrews to teach their
15
children His requirements. . . . This was one of the special duties of ev-
ery parent—one that was not to be delegated to another. In the place of
stranger lips the loving hearts of the father and mother were to give in-
struction to their
children."—Patriarchs and Prophets,
p. 592.
Such training is a bulwark against the evil that we are sure to meet in
daily life. Of Lois and Eunice it is written: "The spiritual power of the
lessons that he [Timothy] had received from them kept him pure in
speech and unsullied by the evil influences with which he was sur-
rounded."—The
Acts of the Apostles,
p. 203.
DAY SEARCH AND LEARN: Trace the steps in Timothy's conversion. Acts
14:8-11, 19, 21, 22; 16:1-3.
When the Lystrans saw the lifelong cripple healed, they presumed that
Paul and Barnabas were gods. But the missionaries were able to prevent
sacrifices being offered to them by "the priest of Jupiter" (Acts 14:13).
However, public opinion, as it so often does, proved to be fickle and was
easily swayed when the dissident Jews arrived from Antioch and
Iconium. Consequently Paul soon was lying prostrate, apparently stoned
to death (verse 19). It is possible that young Timothy was well aware of
the proposed sacrifice the Lystrans wanted to make to these "gods" at
the city gate. Ellen White says: "Among those who had been converted
at Lystra, and who were eyewitnesses of the sufferings of Paul, was one
who was afterward to become a prominent worker for Christ and who
was to share with the apostle the trials and the joys of pioneer service in
difficult fields. This was a young man named Timothy. When Paul was
dragged out of the city, this youthful disciple was among the number who
took their stand beside his apparently lifeless body."—The
Acts of the
Apostles,
p. 184.
Paul's fairly rapid return to the city where he was left for dead must
have made a profound impression on the new converts, demonstrating to
them how faith triumphed over tribulation.
Then on his second missionary journey, this time with Silas as a
companion, Paul revisited Lystra and found that "a certain disciple was
there, named Timotheus" (Acts 16:1), whose name means "honored of
God."
DAY II. TIMOTHY'S CALL AND COMMITMENT (1 Tim. 4:12-16; 6:20).
The impression Paul's suffering had made on Timothy "had deepened
with the passing of time until he was convinced that it was his duty to give
himself fully to the work of the ministry."—The
Acts of the Apostles,
p.
202.
God not only called Timothy but also put it into the heart of Paul to
select him to be one of his companions in travel as he went from place to
place preaching the gospel. In order to go the second mile and to remove
any objection of favored treatment from his new spiritual father, Timothy
16
followed Paul's suggestion and was circumcised although he was a young
adult. This avoided any prejudice that there might have been in those
quarters on the part of the Jews, and any who were on the verge of ac-
cepting the Christian gospel would realize that this young preacher and
prospective missionary was not trying to tear down Jewish customs in his
preaching of the Lord Jesus Christ.
Timothy was to learn by observation and experience as he accompa-
nied Paul and Silas. He was with these two veterans and Luke when they
responded positively to the vision of the man of Macedonia who ap-
pealed: "Come over . . . , and help us" (Acts 16:9). Apparently because
he was very much the junior partner, Timothy escaped being jailed in
Philippi. But he was not dissuaded by the imprisonment of his seniors. He
remained faithful to his call. A little later we find him at Berea where Paul
and Silas had fled from the Thessalonian mob (Acts 17:5-10, 13, 14). How
these believers who "received the word with all readiness of mind, and
searched the scriptures daily" (Acts 17:11) must have appreciated the
ministry, brief though it was, of a young man who from a child had known
these same scriptures and who exercised his gift of teaching to explain
things new and old to the honest, inquiring souls in Berea!
What is the significance of the report about Timothy that came from
those who knew him best? Acts 16:2; 1 Cor. 4:17.
People are best known, not by strangers, but by their friends, and even
better still by their families and intimate associates. At home and in a
person's own community, that person is seen so often that behavior, both
bad and good, has opportunity to be revealed. Therefore, a good account
of Timothy from his hometown may be taken as an indication of his good
character. The testimony of Paul, who was not given to exaggeration,
further confirms this conclusion, for, after associating in travel with
Timothy he wrote that the younger member of his team had been "faith-
ful in the Lord." His special mission on that occasion had been to reteach
the truths of the gospel to the confused believers in Corinth. Then what a
coveted recommendation came from Paul when he wrote of Timothy to
the Philippians: "I have no man likeminded" (Phil. 2:20). This word liter-
ally means "of equal soul" ("who sees things as
I
do," NEB); two
hearts, as it were, beating as one.
DAY
What do we learn about Timothy's character and commitment from the
3
directions Paul gave him that are recorded in 1 Timothy 4:12-16 and 6:20?
"If we may judge Timothy's character from the directions given him by
Paul . . . it would seem that Timothy was gentle and warmhearted rather
than commanding."—S.D.A.
Bible Commentary, vol.
7, p. 162. "The in-
ference may be drawn from this epistle [1 Timothy] that Timothy was a
man of mild temperament and not so aggressive as Paul might have
wished. Accordingly, the apostle encourages his younger companion in
the ministry to more vigorous leadership."—S.D.A.
Bible Commentary,
vol.
7, p. 285.
17
What other recommendations were made concerning Timothy? 1 Cor.
16:10; 2 Cor. 1:19; 1 Thess. 3:2.
The message that Paul, Silas, and Timothy collectively or separately
preached was clear and plain, leaving no doubt about their own personal
convictions. "Paul saw that Timothy was faithful, steadfast, and
true. . . . Though young, he bore his responsibilities with Christian
meekness. . . .
". . . He did not move from impulse, but exercised consideration and
calm thought."—The
Acts of the Apostles,
pp.
203-205.
Timothy's call obviously was bearing fruit, for Paul had sufficient con-
fidence in him to send him back to Berea where "certain lewd fellows of
the baser sort . . . [had] set all the city on an uproar" (Acts 17:5) causing
Paul and Silas to escape by night (verse 10). Earlier Timothy had left Be-
rea to join the apostle at Athens and then at Corinth where he deepened
his experience and his knowledge of how to impress hearts with the new
teaching which was so strange—strange to the Jews because it did not
proclaim a conquering Messiah, and strange to the Greeks because it did
proclaim a crucified Saviour. Timothy's call to the ministry became es-
tablished, for we find him included in the combined salutation in both
letters written to the church in Thessalonica. (See 1 Thess. 1:1; 2 Thess.
1:1.)
III. TIMOTHY'S CONTINUING CHALLENGE (2 Tim. 2:1-3; 3:14; 4:5).
One hardship that apparently afflicted Timothy was a frail physical
constitution. (See 1 Tim. 5:23.) No man can do his best work when he is
physically ill, and Timothy's arduous travels would accentuate his lack of
robustness, lowering his physical resistance and even affecting his mental
and moral powers.
Hardship, however, is the lot of the Christian; for our Lord did not
promise His disciples a life which would be a bed of roses. He said: "If
the world hate you, ye know that it hated me before it hated you. . . . The
servant is not greater than his lord. If they have persecuted me, they will
also persecute you" (John 15:18-20). This does not signify that the Chris-
tian will have an unhappy life, for Paul and Silas, having been flogged and
imprisoned, still sang praises to God. While Timothy escaped their fate at
that time, he did suffer imprisonment later as we know from this brief
statement: "Know ye that our brother Timothy is set at liberty" (Heb.
13:23). He probably was imprisoned because he was a recognized leader
and faithful preacher of the gospel.
"Tradition has it that Timothy suffered martyrdom under either
Domitian . . . or Trajan."—S.D.A.
Bible Commentary, vol.
7, p. 326.
Timothy's early introduction to the gospel made him accutely aware
that trouble never was very far away from the gospel preacher, although
it should be noted that persecution is not always of the physical kind. For
example, Paul warned Timothy about Alexander: "Of whom be thou
ware also; for he hath greatly withstood our words" (2 Tim. 4:15).
Hardships did not, however, turn Timothy from the goal he had set
before him—the successful completion of his mission of winning souls.
18
DAY
Many youths start out on their adult life with high ideals, bending their
energies to reach their ambitions. But so often obstacles arise in their
way, and a promising beginning does not always guarantee a successful
end. However, it happens frequently that "better is the end of a thing
than the beginning thereof" (Eccl. 7:8). At the end we can see the result
of our labors.
What would be Timothy's best defense • against deceptive teachings?
2 Tim. 3:14.
In urging Timothy to "continue . . . in the things which thou hast
learned and hast been assured of," Paul enjoins persistent effort rather
than a meteoric blaze of unfruitful activity. In his letter to the Romans
Paul stressed the importance of "patient continuance in well doing"
(Rom. 2:7). The words of Jesus emphasized this aspect of Christian living
also, for He said: "He that shall endure unto the end, the same shall be
saved" (Matt. 24:13).
What is the significance of Paul's counsel to Timothy concerning the
young man's ministry? 2 Tim. 4:5.
Paul counseled him to fulfill the expectation held out at the inception of
his ministry. The same counsel was given to another disciple, Archippus:
"Take heed to the ministry which thou hast received in the Lord, that
thou fulfil it" (Col. 4:17). The same word used in 2 Timothy 4:5, meaning
"carry to completion," is used later in the same chapter where Paul
speaks of his own ministry: "that by me the preaching might be
fully
known"
(2 Tim. 4:17). (Emphasis supplied.)
Timothy's work in Philippi gave the evidence that he was fulfilling
Paul's expectations for him, for the veteran says: "Ye know the proof of
him, that, as a son with the father, he bath served with me in the gospel"
(Phil. 2:22). The word here translated as
proof
means "test" or "exami-
nation," and Timothy had obviously passed the test. This is indicated
also by the affectionate terms Paul uses, showing their complete under-
standing of each other, the same idea being repeated in his description of
Timothy as "my workfellow" (Rom. 16:21).
When he exhorted his spiritual son not to allow afflictions to hinder his
evangelistic fervor, Paul knew that he himself was nearing the end of his
life, whether by natural or unnatural means. He was anxious that after his
departing there should be reliable servants and fearless preachers of the
gospel. His hopes were to be fulfilled; for tradition says that Timothy was
the leader of the church at Ephesus, that he was appointed as the first
bishop there, and that he later died as a martyr at the hands of the Ephe-
sians.
DAY FURTHER STUDY AND MEDITATION:
Read
The Adventist Home,
pages 181-186, noting its emphasis on child training. For those who may
not have this book, the following portion could be helpful: "Every child
brought into the world is the property of Jesus Christ, and should be edu-
19
cated by precept and example to love and obey God; but by far the largest
number of parents have neglected their God-given work, by failing to
educate and train their children, from the first dawning of reason, to
know and love Christ. By painstaking effort parents are to watch the
opening, receptive mind and make everything in the home life secondary
to the positive duty enjoined upon them by God—to train their children in
the nurture and admonition of the Lord.
"Parents should not permit business cares, wordly customs and max-
ims, and fashion to have a controlling power over them, so that they ne-
glect their children in babyhood and fail to give their children proper in-
struction as they increase in years.
"One great reason why there is so much evil in the world today is that
parents occupy their minds with other things than that which is all-
important—how to adapt themselves to the work of patiently and kindly
teaching their children the way of the Lord. If the curtain could be drawn
aside, we should see that many, many children who have gone astray
have been lost to good influences through this neglect. Parents, can you
afford to have it so in your experience? You should have no work so
important that it will prevent you from giving to your children all the time
that is necessary to make them understand what it means to obey and
trust the Lord fully."—Pages 183, 184.
Read
The Great Controversy,
pages 593-602, on the importance of Bi-
ble knowledge.
Read
Steps to Christ,
pages 77-83, "The Work and the Life," noting
especially the lesson drawn from the Lord's 18 years in the carpenter's
shop.
SUMMARY: The life of Timothy shows that childhood training in Bible
knowledge prepares for conversion and for a life dedicated to God. With
such a background it is to be expected that no hardship can deprive a
Christian of ultimate success.
APPLICATION:
o
How soon should a child be taught the Scriptures? With the ready
availability of Bibles in so many versions, should verses be committed
to memory?
o
What reputation do I have among my neighbors? In my community?
Among my fellow workers? Among unbelievers?
o
Is physical hardship more difficult to bear than mental persecution? Is
my faith strong enough to withstand either or both?
o
When God gives a call to a believer, does He also impress others to
recognize that same call?
NOTES:
20
A u t
Lesson
Gad's Gifts
THIS WEEK'S STUDY: 2 Tim. 1:6, 7.
rfl
DAY MEMORY TEXT: "Wherefore I put thee in remembrance that thou
stir up the gift of God, which is in thee by the putting on of my
hands" (2 Tim. 1:6).
CENTRAL THOUGHT:
God has given talents to everyone, and we are
required to discover and develop them in His service.
OUTLINE:
I. All are gifted.
H. A sound mind in a healthy body.
III.
The use and improvement of talents.
IV.
Guarding the deposit.
INTRODUCTION:
God does not deprive the wicked of His bounties and
reserve them only for those who serve Him. He pours out His blessings
on the just and on the unjust (Matt. 5:45) and is the Giver of every good
and perfect gift (James 1:17). All too often we do not recognize the origin
of these gifts, as they are so widespread. But God gives us good health,
ability to think, capacity to love, and the all too frequently neglected and
often despised gift of His dear Son, Jesus Christ. Through Christ He gives
all who wish it the power to resist the temptations of Satan.
We are equipped for the duties of our daily life with certain special
characteristics that we call natural ability or talents. Because these gifts
obey the laws of nature which God has ordained, talents atrophy when
not used and improve when put into use. Some people limit talents to gifts
such as art, music, mechanical ability, or memory; but time is a talent, as
are speech, money, and kindness. These talents have been given us par-
ticularly to enable us to practice and to share most effectively the greatest
of God's gifts—the knowledge of the gospel. This knowledge is a most
valuable treasure that God has entrusted to us in the same way that we
entrust valuables to a bank. It is our solemn responsibility to guard this
deposit and to use it most effectively during the span of our earthly life.
In addition to these natural gifts or talents, God has given the spiritual
gifts. Not all of His people partake of the same gifts. Therefore we must
be aware of the particular spiritual gifts God has given us and be sure that
we are putting them to work for Him.
DAY I. ALL ARE GIFTED (1 Tim. 4:14; 2 Tim. 1:6; Rom. 12:6-8).
12
The intelligent human being tends to become self sufficient, for life
goes on much according to his own choice; and it seems to him that, in
21
3
most cases, he can live his own life. However, the Christian needs to
remember that all things are of God and that it is "the living God, who
giveth us richly all things to enjoy" (1 Tim. 6:17). Not least among these
many benefits is "the gift of God" (the gifts of the Spirit) that Paul said
was found in his disciple Timothy "by the putting on of my hands"
(2 Tim. 1:6). Not that Timothy did not possess his particular gifts before
his ordination, but that this ceremony of laying on of hands confirmed
their presence.
"Timothy's 'gift' of church leadership was not bestowed on him at the
time of his ordination. No special power flowed through the hands of the
`presbytery.' Rather, the ordination service recognized Timothy's abili-
ties and consecration, and thus expressed the church's approval of his
appointment as a church leader."—S.D.A.
Commentary, vol.
7, p. 307.
This gift had been well exercised even before Paul chose him as an
assistant, for he "was well reported of by the brethren that were at Lystra
[where he lived] and Iconium" (Acts 16:2). Beside that of administration,
Timothy's particular gifts included the ability to teach (1 Tim. 4:6, 11) and
also to discern subtle false doctrines (1 Tim. 1:3, 4). Each of us has some
gift or gifts conferred upon us by the Holy Spirit, who divides them "sev-
erally as he will" (1 Cor. 12:11). These are a mark of His grace toward His
people. Writing to the believers in Rome, the apostle Paul likens the
church to the human body (Rom. 12:4, 5), which consists of different
members, each having a special function—an illustration that he ampli-
fies at length in 1 Corinthians 12.
SEARCH AND LEARN: Compile a list of spiritual gifts from 1 Corinthians
12:8-10, 28.
What is the obvious lesson to us today from Paul's presentation of spiri-
tual gifts in 1 Corinthians 12?
Each of us has received at least one gift from God which should be
exercised to His glory and for the development of His church. Such a gift
is lent to us by His grace. If neither we nor our contemporaries recognize
its existence, this is not to say that it is not present. It simply may not
have surfaced, for it may have been neglected. But a willing acceptance
of God's leading and guidance in our lives, as we search His Word and
follow its teachings will cause a change in our daily lives and doubtless
will reveal some spiritual gift that can be used in His service. It need not
necessarily be a gift that later will be recognized by the church through
22
the laying on of hands, as is the practice for those who devote themselves
to full-time service in God's cause. But, as is stated in the first letter to
the Corinthians, some members of the Christian body may "seem to be
more feeble" (1 Cor. 12:22), yet still may be of vital service.
In the Christian church each member has a part to play, not for his own
glory, nor even to gain personal recognition, but solely for the good of the
entire body, the church, of whom Christ is the Head.
DAY II. A SOUND MIND IN A HEALTHY BODY (2 Tim. 1:7).
In verse 6 the apostle Paul specifies a particular gift of God given to
Timothy. As he stirs up or fans the flame, it will enable him to develop
other special gifts or talents that are introduced in verse 7. The last of the
three gifts mentioned is that of a "sound mind." The Roman satirist Juve-
nal, whose life spanned the latter half of the first century A.D. and the
first half of the second century, expressed this idea in the oft-quoted sen-
tence: "Your prayer must be for a sound mind in a sound body."
REVIEW the dramatic incident recorded in Matthew 8:28-34; Mark 5:1-
20; and Luke 8:26-40.
Two men, one evidently more prominent than the other, were devil-
possessed and acted so fiercely and so insanely that they were a menace
to society. In fact, they were like wild beasts and were so treated. But in
spite of being bound with chains, their superhuman (devilish) strength
broke these fetters, and they led a solitary existence in the wilderness.
But after the miraculous exorcism of the legion of devils that were actuat-
ing the men, the record says that the swineherds "come to Jesus, and see
him that was possessed with the devil, and had the legion, sitting, and
clothed, and in his right mind" (Mark 5:15). Here was a restoration of
God's wonderful gift of reason that was bestowed originally as a natural,
normal right.
It is Satan's business to distort God's gifts and to drag human beings
down to a lower than human level by robbing them of the use of a sound
mind. "The encounter with the demoniacs of Gergesa had a lesson for the
disciples. It showed the depths of human degradation to which Satan is
seeking to drag the whole human race, and the mission of Christ to set
men free from his power. Those wretched beings . . . represent what hu-
manity would become if given up to satanic jurisdiction. Satan's influ-
ence is constantly exerted upon men to distract the senses, control the
mind for evil, and incite to violence and crime. He weakens the body,
darkens the intellect, and debases the soul. Whenever men reject the
Saviour's invitation, they are yielding themselves to Satan. Multitudes in
every department in life, in the home, in business, and even in the
church, are doing this today. . . . Christ . . . [is] man's friend and
deliverer. His Spirit will build man up for the glory of God in body and
soul and spirit."—The
Desire of Ages,
p. 341.
WORD STUDY:
The Greek word translated
sound mind
in 2 Timothy 1:7
is used only this once in the New Testament, but words from the same
root are translated
discreet, temperate, moderate.
In both the New Eng-
23
lish Bible and the New International Version it is translated "self-
discipline." In our daily Christian life we should be models of common
sense, predictable, not one-sided, and self-disciplined.
In 2 Timothy 1:7 what other gifts are associated with the gift of a sound
mind?
Love is a tender emotion. It is a driving force also, just as is its counter-
feit, lust. But love is forbearing, is kind, is never envious, and is not
proud. The great hymn to love, written by the apostle Paul to the Corin-
thians, describes the magnificent qualities of this gift of God. (See 1 Co-
rinthians 13.) Furthermore, the combination of love with power matches
the gift of a sound mind—a balanced mind—one that wields power in the
spirit of love and exercises love in a powerful, winning way.
Love, then, is a gift of God. This means that we do not have to force
ourselves to love our neighbor or our God. He has given us hearts that are
softened, that reach out to the tender cry of the helpless, that hear the
pitiful plea of the poor, that ache for the restoration of the happiness that
God desires for all His children.
DAY
What assurance of power is given to the Christian? Acts 1:8.
On the Day of Pentecost, only a few days after this promise was given,
it was fulfilled dramatically. This power that is assured us will enable us
to resist the attacks of the enemy, for it is not a power that is inherent in
humanity. Adam's sin resulted in a fatal feebleness being passed on to his
descendants. But God has put enmity between the seed of the woman and
the serpent (Gen. 3:15), and He has provided the power of His Spirit to
enable us to march successfully on our pilgrim journey, beset though we
may be by the roaring lion that lies in wait for us (1 Peter 5:8). This is the
kind of power that all Christians need so desperately, for it promises vic-
tory over the evil one in the struggle of life. Our Lord said that He was
given all power in heaven and in earth and that His powerful presence
would be with His disciples until the end of time (Matt. 28:18-20).
The spirit of power also was accompanied by the spirit of love, for this
was a particular characteristic of the early church raised up in Jerusalem
so soon afterward. Timothy possessed this spirit of love, of power, and of
a sound mind, and he exercised it efficiently in his ministry.
III. THE USE AND IMPROVEMENT OF TALENTS (2 Tim. 1:6; 1 Tim.
4:14).
Natural talents need to be distinguished from the gifts of the Spirit dis-
cussed in Section I. Besides the spiritual gifts Timothy received, he pos-
sessed several natural talents. Scan the two epistles Paul wrote to him and
list the natural talents with which this young worker was blessed.
24
DAY REVIEW Christ's parables of the talents (Matthew 25:14-30) and the
pounds (Luke 19:11-27), noting not only the similarities but also the wide-
spread differences in talents.
A comparison of the two parables shows clearly that human beings are
not equally endowed (Matt. 25:15). It also makes it clear that everybody
is endowed, and no one can claim that he has been overlooked in the
distribution of natural talents. Furthermore, the pounds that were lent by
the noblemen proved to be tests of faithfulness, and the different use
made of them caused greater reward to flow to the good and faithful ser-
vants. In a sense the talents or pounds that the servants received were
really theirs and were retained by them. But the noblemen put them out
on permanent loan for the faithful use of the servants. Notice that in each
case the unfaithful and lazy servant was condemned by his own deeds or
lack of them.
It follows also that we are not to regard with envious eye the talents
and abilities of those more richly endowed, but rather to realize that we
too have special gifts God bestowed upon us that will increase by use.
While applying to all Christians, the parable of the pounds particularly is
pertinent to last-day believers, for it reaches down to the second advent
and shows that we are to use the time "not in idle waiting, but in diligent
working."—Christ's Object Lessons,
p. 325.
What responsibility rests on talented persons? 2 Tim. 1:6.
There is a solemn responsibility resting on each one of us, under God,
to develop our gifts and talents. Paul uses strong language to Timothy
reminding him to "stir up the gift." The word from which this expression
is translated occurs only once in the New Testament and is made up of
three Greek words that convey the idea of rekindling or letting the flames
burn brighter, generating heat, light, and blessing.
The major point being made in these parables is that idleness, or failure
to use our gifts and talents, is a grave fault. They are meant to be im-
proved and put to use in the Master's service. "The special gifts of the
Spirit are not the only talents represented in the parable. It includes all
gifts and endowments, whether original or acquired, natural or spiritual.
All are to be employed in Christ's service. . . .
" . . He who has ability to use five talents, receives five. He who can
improve but two, receives two. He who can wisely use only one, receives
one. . . . God expects returns 'according to that a man hath, and not ac-
cording to that he hath not.'
"—Christ's Object Lessons,
p. 328.
DAY IV. GUARDING THE DEPOSIT (1 Tim. 6:20; 2 Tim. 1:14).
The phrases "thing which was committed" and "keep that which is
committed to thy trust" use the same Greek expression which could be
translated literally "guard the deposit." "In the papyri the Greek phrase
is used of a bank's responsibility for the protection of monetary depos-
its."—S.D.A.
Bible Commentary, vol.
7, p. 321.
25
Paul charged Timothy to take care of the deposit account that the Lord
had entrusted to him, not to guard it only, but to allow it to increase, to let
the gospel seed grow and produce fruit after the example of the good ser-
vants in the parables. This would be a fulfillment of his advice to "make
full proof of thy ministry" (2 Tim. 4:5).
In what ways did Paul make proof of his ministry? 2 Tim. 4:16, 17;
1 Thess. 2:19, 20.
The main business of Paul and Timothy was to preach the gospel in
whatever circumstances they found themselves and to let the Lord give
the increase in those who believed. "One way to preserve the purity and
power of the gospel is to shun trivial subjects and to use one's time for
teaching truth, not for discussing irrelevancies."—S.D.A.
Bible Com-
mentary, vol.
7, p. 321.
Timothy was to be a link in the chain of faithful witnesses who would
pass on to future generations the pure gospel, the faith "delivered unto
the saints" (Jude 3). They would preserve the truth proclaimed by Jesus
until he returned again to receive into His eternal kingdom those who had
heard and obeyed this truth.
DAYFURTHER STUDY AND MEDITATION:
Skim through and read as much
®
as you can of
Christ's Object Lessons,
pages 325 to 366, and notice the
varied lists of talents given to human beings and how they can be used in
common daily life.
Meditate on the following gems of thought taken from these pages in
Christ's Object Lessons:
o
"God gives the talents, the powers of the mind; we form the charac-
ter."—Page 331.
o
"A character formed according to the divine likeness is the only treas-
ure that we can take from this world to the next."—Page 332.
o
Sanctification consists in the cheerful performance of daily duties in
perfect obedience to the will of God."—Page 360.
SUMMARY:
Each of us has particular gifts and talents of which we
should be aware. As we put these to use, we will find that we also possess
other desirable qualities. All of them should be used in advancing God's
kingdom of grace on earth through contact with our fellow human beings.
APPLICATION:
o
Have I discovered my special gifts and talents? Am I using them to
serve God?
o
Am I being faithful in the less interesting duties of my daily lot?
o
Do I shun responsibility when asked to do certain tasks in the church?
o
How does my daily occupation relate to my religious convictions?
o
Has your class chosen a youth to whom to give special help as a class
project? If so, pray for this youth yourself and on Sabbath morning
with your class.
26
4101 WI/
Unasham
THIS WEEK'S STUDY: 2 Tim. 1:8-18; 2:19-23.
DAY MEMORY TEXT: "Be not thou therefore ashamed of the testimony
of our Lord, nor of me his prisoner: but be thou partaker of the afflic-
tions of the gospel according to the power of God" (2 Tim. 1:8).
CENTRAL THOUGHT:
When we identify ourselves as Christians we are
to stand unashamed. At the same time, our desire to avoid shame should
prevent us from sinning and thus denying the Christ we serve.
OVERVIEW
Should We
be Ashamed
of—
Christian friends?
Suffering?
Christ?
Sin?
2 Tim. 1:8, 16
2 Tim. 1:8, 12
2 Tim. 1:12
2 Tim. 2:19, 22
No
No
No
Yes
INTRODUCTION:
Many people follow a religion of circumstances; that
is, a religion that has no fixed principles but is subject to the whim of the
individual or the pressure of the moment. Their actions are governed by
external happenings and they bend to every wind of doctrine. There is no
fixity of purpose, no resolve to stand for the right though the heavens fall,
no determination to adhere to Christian principles and to hold high the
banner of truth and righteousness even in the most difficult and trying
circumstances. They are ashamed to a greater or less degree of what they
believe, and they lack moral fiber. True religion is based on internal deci-
sions, the motives and purposes of the heart, and the all-important power
of the will. In the time of test spurious Christians "waver, they stand
feebly, swaying first one way, then the other. They have not the genuine
article that Paul possessed, that could glory in tribulation. . . . They have
a religion of circumstances."—Testimonies
,
vol. 2, pp. 514, 515.
To be a witness for Jesus and to proclaim His name and saving power
requires courage and conviction. Witnessing cannot be done effectively
in a half-hearted manner nor by those who are not sure of their ground or
who are turned aside easily by opposition. Unfortunately, one of Satan's
methods is to bring discouragement into the hearts of Christians, causing
them to be uncertain and ashamed of what they believe. This week's les-
son presents several things of which we should not be ashamed, but also
one of which we should be ashamed if we are to witness effectively.
27
4
1
I.
UNASHAMED OF FELLOW CHRISTIANS WHO ARE IN DIFFI-
CULTY (2 Tim. 1:8, 16).
When Paul wrote his second letter to his spiritual son, Timothy, he was
imprisoned; probably in the loathsome Mamertine prison in Rome. Timo-
thy himself may not have needed the exhortation to remain unashamed of
Paul, but it may have been a help to others with whom Timothy shared
the message. Some Roman Christians were not happy to be associated
with a leader who had been jailed. Onesiphorus is mentioned specifically
as one who was not ashamed to associate with a prisoner. Words of ex-
hortation and courage are never out of place. They may, at times, be just
the extra assistance that is required to swing a person who is wavering
back into the right direction.
What is significant in the fact that our Lord's commendation to "the
sheep on his right hand" (Matt. 25:33) includes those persons who were not
ashamed of prisoners but visited them (verse 36)?
These prisoners were not necessarily innocent ones who were interned
for their witness to Jesus. The plight of a prisoner who is paying the pen-
alty for his misdeeds does not, and should not, exclude him from the
mercy and pity of those who have their freedom.
What heartening illustration of prison ministry is related in Jeremiah
38:6-13?
Ebed-melech, a comparatively unimportant eunuch, of his own voli-
tion interceded for Jeremiah, who had been left in an underground dun-
geon to starve to death. This faithful, sympathetic man was not ashamed
to identify himself with the despised prophet. Although he was not doing
this for reward, the Lord sent him a most comforting message of deliver-
ance from his own fears (Jer. 39:15-18).
"When our friends are in power and credit, we can readily acknowl-
edge them, and take opportunities to show that we have such and such
connections; but when the person falls into disgrace or discredit, though
we cannot pretend not to know him, yet we take care not to acknowledge
him. This induced Cicero, in relation to friendships, to give for a
maxim: . . . 'A true friend is known in adverse circumstances;' and from
this we have borrowed our proverb, A friend in need, is a friend in-
deed."—Adam Clarke,
Clarke's Commentary
(New York: Abingdon-
Cokesbury Press, n.d.), vol. 6, p. 625.
II.
UNASHAMED OF SUFFERING (2 Tim. 1:8, 12).
Liberty is a prized possession. To be deprived of it forcibly is to imply
disobedience to authority, consequent punishment, and a sense of
shame. In the early days of the Christian church believers came into con-
flict with civil laws. Obedience to God sometimes meant disobedience to
28
DAY
DAY
Caesar. The classic example is that of Peter and the apostles. When for-
bidden to preach the good news of a crucified and risen Saviour, they
gave this justification to the Jewish authorities for not obeying their in-
junction: "Whether it be right in the sight of God to hearken unto you
more than unto God, judge ye. For we cannot but speak the things which
we have seen and heard" (Acts 4:19, 20).
This attitude did not excuse them or prevent them from being impris-
oned and later beaten, but again their justification was that "we ought to
obey God rather than men" (Acts 5:29). The apostle Paul experienced
similar problems, for he too was cast into prison for precisely the same
reason, namely, for preaching the gospel. He suffered "trouble, as an evil
doer, even unto bonds" (2 Tim. 2:9), not that he was an evil doer, but he
received the same penalty as that meted out to an evil doer.
What promise can help keep the fear of suffering from causing us to be
ashamed of preaching the gospel? 2 Tim. 2:12.
"Suffering has been the portion of the people of God from the days of
the martyr, Abel. The patriarchs suffered for being true to God and obedi-
ent to His commandments. The great Head of the church suffered for our
sake; His first apostles and the primitive church suffered; the millions of
martyrs suffered, and the Reformers suffered. And why should we, who
have the blessed hope of immortality, to be consummated at the soon
appearing of Christ, shrink from a life of suffering? Were it possible to
reach the tree of life in the midst of the Paradise of God without
suffering, . . . shame would seize us in the presence of those who had
fought the good fight, had run the race with patience, and had laid hold on
eternal
life."—Testimonies, vol.
1, p. 78.
Paul's words, "If we suffer, we shall also reign with him" (2 Tim.
2:12), are a virtual paraphrase of the last beatitude: "Blessed are they
which are persecuted for righteousness' sake: for their's is the kingdom
of heaven" (Matt. 5:10). Paul demonstrates the truth of the promise by
his introductory statement: It "is a faithful saying" (2 Tim. 2:11). But
through all the suffering comes the overriding shout of triumph: "Never-
theless I am not ashamed" (2 Tim. 1:12). Even faced with the death pen-
alty, Paul responds with a triumphant note of hope: "If we be dead with
him, we shall also live with him" (2 Tim. 2:11).
How does Paul separate shame and affliction in his counsel to Timothy? 2
Tim. 1:8.
He does so with the conjunction "but." Others may associate shame
with affliction and bonds, but Timothy is to accept the affliction and deny
the shame. When we feel ashamed we tend to take a compromising
course that leads us to avoid clashes with authority. We are ashamed of
being classified as odd, as simple minded, or as religious cranks, and the
easy way to avoid the shame is by denying our allegiance to Christ and to
Christian principles that are being held up to ridicule.
29
Paul indicates that we should accept the affliction, the sarcasm, the
ironic jibes and with them the apparent shame, but not be ashamed. This
counsel is illustrated by the experience of the early apostles who, after
being virtually acquitted of wrongdoing by Gamaliel's wise words, never-
theless were unfairly beaten. Their attitude is worthy of emulation by all
Christians who find themselves in difficult situations; they rejoiced "that
they were counted worthy to suffer shame" (Acts 5:41). They suffered
shame but were not ashamed. They bore that reproach and did not devi-
ate from their purpose. Their backs were red with the flogging, but their
faces were not reddened by the shame that they had denied their Lord.
ILLUMINATION:
It could well be that Peter had this experience in mind
when he wrote later "to the strangers scattered throughout Pontus, Gala-
tia, Cappadocia, Asia, and Bithynia" (1 Peter 1:1). He had had more than
one experience inside prison walls, but not having been a murderer or a
thief or an evildoer (1 Peter 4:15), he was able to turn such unpleasant
experiences into the glorification of his Lord. He counseled: "Yet if any
man suffer as a Christian, let him not be ashamed; but let him glorify God
on this behalf" (verse 16). There was to be suffering, but paradoxically,
there was to be no shame on the part of the sufferers as long as they were
suffering for doing right.
THINK IT THROUGH: What is the difference between persecution and
punishment?
DAY III. UNASHAMED OF CHRIST (2 Tim. 1:12).
Writing from a place of shame—his prison—Paul confidently asserts:
"I am not ashamed" (2 Tim. 1:12). Christ had not been ashamed to bear
the cross for Paul, and Paul was not ashamed to bear the cross of Christ.
The apostle's courageous witness came from a clear knowledge of the
Christ he believed in. And nothing about Christ could make Paul
ashamed of Him.
With so many years having passed since the foundation of the Christian
church, and with so many of the great and prosperous nations being
nominally Christian, it creates no difficulty for people in much of the
world today to present themselves as Christians. For the early church,
however, it often was a matter of life or death. The cross did not then
have the aura of blessing and goodness and mercy that it now has. Yet
even today, when in many lands it is respectable to be a nominal Chris-
tian, Paul's words are most appropriate: "Be not thou therefore ashamed
of the testimony of our Lord" (2 Tim. 1:8). "That is, the Christian wit-
ness about Jesus Christ, which to the Gentiles was 'foolishness' and to
the Jews a 'stumbling-block.'
"—S.D.A. Bible Commentary, vol.
7, p.
329.
THINK IT THROUGH: How can we be ashamed when we consider the
majesty, power, and love of Him who is the Creator and Upholder of the
universe? How can a weak mortal be ashamed of his Creator and Re-
deemer?
30
If we refuse to confess, are afraid to confess, or do not see the neces-
sity of confessing Christ's name here on earth, we deny our relationship
to Him. Then how can we expect to be on His side when He takes His
power and reigns? Paul makes this obvious in his remark: "If we deny
him, he also will deny us" (2 Tim. 2:12). The Lord Himself said: "Who-
soever therefore shall be ashamed of me and of my words in this
adulterous and sinful generation; of him also shall the Son of man be
ashamed, when he cometh in the glory of his Father with the holy angels"
(Mark 8:38).
After Paul accepted the call to service his life was fraught with danger,
discouragement, and apparent defeat. But in whatever position he was to
be found he never was ashamed of being a servant of Christ.
"Wherever Paul was ,—whether before scowling Pharisees, or Roman
authorities, before the furious mob at Lystra, or the convicted sinners in
the Macedonian dungeon; whether reasoning with the panic-stricken sail-
ors on the shipwrecked vessel, or standing alone before Nero to plead for
his life,—he had never been ashamed of the cause he was advocating.
The one great purpose of his Christian life had been to serve Him whose
name had once filled him with contempt; and from this purpose no oppo-
sition or persecution had been able to turn him
aside."—Gospel Workers,
pp. 107, 108.
DAY
What positive attitude is involved in not being ashamed? Gal. 6:14.
Paul said, "I know whom I have believed" (2 Tim.
1:12)—whom,
not
what.
His personal encounter on the road to Damascus remained a vivid
experience for him throughout his life. He was a mighty exponent of the
Word of God; but more, he was a mighty example of the Word of God.
Because he knew the Man of Nazareth, he gloried in his sufferings for this
Man. He was proud to be a partaker of Christ's sufferings and saw them,
not as shame but as glory, for he said: "Our light affliction, which is but
for a moment, worketh for us a far more exceeding and eternal weight of
glory" (2 Cor. 4:17). False pride in his own considerable accomplish-
ments disappeared and he gloried in what his Master had done for him—
he had been "throughly furnished unto all good works" (2 Tim. 3:17).
Paul and Timothy were strong advocates of the philosophy of the cross
of Christ: "No cross, no crown. How can one be strong in the Lord with-
out trials! To have strength we must have exercise. To have strong faith,
we must be placed in circumstances where our faith will be exer-
cised. . . . It is through much tribulation that we are to enter the kingdom
of God. . . . It is our privilege to be strong in the strength of God under all
circumstances and to glory in the cross of
Christ."—Testimonies,
vol. 3,
p. 67.
IV. ASHAMED OF SIN (2 Tim. 2:19-22).
This brings us to the turning point in this week's lesson. Any shame
that we might have because of friends in unfortunate circumstances, be-
cause of persecution or suffering, or of confessing that we are Christians
will disappear and be overcome if we have a sense of shame for sin. Sin
31
brings fear and trembling, hesitancy and compromise. Victory over sin
brings courage, strength, freedom, joy, and pride in being a Christian.
Paul wisely places Christ and sin at opposite poles, as he does also with
the fruits of righteousness and the lusts of youth (verse 22).
Those who have turned from the inducements of Satan are recognized
by the Lord—He "knoweth them that are his"—and qualify by His grace
for the seal of His approval. Paul might have been drawing an analogy
from the rebellion of Korah and his colleagues, where Moses says that
"the Lord will shew who are his, and who is holy" (Num. 16:5), and
then, placing a wide gulf between God's people and sin, continues:
"Depart . . . from the tents of these wicked men" (verse 26).
WORD STUDY:
"Some suppose . . .
[seal
in 2 Tim. 2:19] to signify a
contract
or
covenant
by which two parties are bound to fulfil certain con-
ditions and duties, the obligation to which each takes on him by
sealing
the instrument with his seal. Among the Asiatics, these seals have
scarcely ever any image or figure on them, but always some very expres-
sive inscription. . . . The twofold inscription, i.e. one on the seal of each
party, may be here alluded to; that on God's seal is . . .
The Lord
approveth of them that are his.
That on the seal of his followers
is . . .
Let every one who nameth the name of the Lord
(every Christian)
depart from iniquity.
Thus each has his peculiar inscription."—Adam
Clarke,
Clarke's Commentary,
vol. 6, p. 630.
It is true that nominal Christians bring reproach upon Christianity and
that some deny the faith and commit iniquity. But the foundation God lays
is not erected on the shifting sand of unaided human effort, but on the
solid rock of Christ and His work of salvation for us and in us. He has
delivered us from sin and Satan's power. He places an enmity between
the woman and her seed (Gen. 3:15) and the seed of the serpent, Satan.
This enmity leads to hatred of sin even though sometimes we still may fall
into sin. When we do, there is a disgust at our own weakness and a shame
that we have wounded our Lord.
DAY
What sense of shame characterized Adam and Eve in the Garden of Eden
rej
after their fall? Gen. 3:7.
LV.4
"Standing ashamed in each other's presence, they [Adam and Eve]
sought to evade the disgrace of their nakedness. . . . Conscience was at
work. That this feeling of shame had its root not in sensuality but in the
consciousness of guilt before God is evident from the fact that they hid
themselves from Him."—S.D.A.
Bible Commentary, vol.
1, p. 231.
But there is hope in a new beginning, in rising after a fall: "Rejoice not
against me, 0 mine enemy: when I fall, I shall arise; when
I
sit in dark-
ness, the Lord shall be a light unto me" (Micah 7:8). The prophet gives
the reason for his triumphant attitude: "Who is a God like unto thee, that
pardoneth iniquity, and passeth by the transgression of the remnant of his
heritage? he retaineth not his anger for ever, because he delighteth in
mercy" (verse 18). When mortals gain a true picture of sin in its real
32
form, they are ashamed of it and plead for God's help to depart from all
iniquity.
REACT: Study the quotation given below; then indicate your reaction in
the spaces that follow:
In Gethsemane when the fate of the world trembled in the balance,
"there was silence in heaven. No harp was touched. Could mortals have
viewed the amazement of the angelic host as in silent grief they watched
the Father separating His beams of light, love, and glory from His be-
loved Son, they would better understand how offensive in His sight is
sin."—The Desire of Ages,
p. 693.
"The infinite value of the sacrifice required for our redemption reveals
the fact that sin is a tremendous
evil."—Testimonies,
vol. 6, p. 66.
"The exceeding sinfulness [of sin] can be estimated only in the light of
the cross
."—Steps to Christ,
p. 31.
We Christians must not only be ashamed of sin but be covered by the
garments of Christ's righteousness, lest we be naked and ashamed (Rev.
16:15).
DAY FURTHER STUDY AND MEDITATION:
Read
The Acts of the Apostles,
pages 537, 538, on the death of Peter.
Meditate on the following:
"Now is the time for God's people to show
themselves true to principle. When the religion of Christ is most held in
contempt, when His law is most despised, then should our zeal be the
warmest and our courage and firmness the most unflinching. To stand in
defense of truth and righteousness when the majority forsake us, to fight
the battles of the Lord when champions are few—this will be our test. At
this time we must gather warmth from the coldness of others, courage
from their cowardice, and loyalty from their
treason."—Testimonies,
vol.
5, p. 136.
Read
Christ's Object Lessons,
"Friends by the Mammon of Unrigh-
teousness," pages 374, 375, noting the many contrasts.
SUMMARY:
Any feelings of inferiority that we may experience as Chris-
tians in a hostile environment can and must be dissolved as we consider
the greater shame in not confessing our Lord. We are called to witness for
Christ whether circumstances are favorable or otherwise.
APPLICATION:
Am
I more concerned about what my neighbors think of me than what
they think about Jesus Christ?
Am I ashamed of sin to such an extent that I run away from it as did
Joseph? (See Gen. 39:9, 12.)
Is there someone in my church who seems embarrased by a feature of
the Adventist message? If so, what can I do to help that person over-
come this sense of shame?
33
COD g3 RD MR
According to Grace
THIS WEEK'S STUDY: 2 Tim. 1:9-11; 2:1, 2, 13; 4:22.
DAY MEMORY TEXT: "Who hath saved us, and called us with an holy
calling, not according to our works, but according to his own purpose
and grace, which was given us in Christ Jesus before the world be-
gan" (2 Tim. 1:9).
CENTRAL THOUGHT:
According to the purpose of His grace God calls
men and women to follow Him. When they respond He places them at an
advantage through Christ's righteousness, making obedience desirable
and possible. Then He uses them to convey His call to their contemporar-
ies. The call of grace can be accepted or rejected.
OVERVIEW
2 Tim. 1:9-11
2 Tim. 2:13
2 Tim. 2:1
2 Tim. 2:2
The Call of
Grace
The Response to
Grace
Growth in
Grace
Channels of
Grace
INTRODUCTION:
Grace
is a commonly used word and has thus ac-
quired a variety and a richness of meaning. All of its definitions express a
good, desirable, and kindly quality.
"Grace is an attribute of God exercised toward undeserving human be-
ings. We did not seek for it, but it was sent in search of us. God rejoices to
bestow His grace upon us, not because we are worthy, but because we
are so utterly unworthy. Our only claim to His mercy is our great need.
The Lord God through Jesus Christ holds out His hand all the day long in
invitation to the sinful and fallen. He will receive all. He welcomes all. It
is His glory to pardon the chief of sinners."—The
Ministry of Healing,
p.
161.
God's plan of salvation embraces all sinners, but not all respond to His
gracious invitation. While He knows beforehand who will and who will
not accept, He nevertheless allows each individual to make his own deci-
sion. Those who decide to follow His will and, by His power, obey His
commands are given the glorious privilege of being spokesmen for Him.
It is their responsibility to extend God's call to everyone to accept His
saving grace. In this way, whatever their trade or calling or profession,
they become part of the company of the priesthood of all Christian believ-
ers. God is "not willing that any should perish, but that all should come to
repentance" (2 Peter 3:9), and He "will have all men to be saved, and to
come unto the knowledge of the truth" (1 Tim. 2:4).
34
1
DAY I. THE CALL OF GRACE (2 Tim. 1:9-11).
1221
The young Timothy must have gained great inspiration from the experi-
ence of his spiritual father, for he shared Paul's manner of life and knew
the story of the remarkable change in his life-style. In spite of Paul's early
training—"of the stock of Israel, of the tribe of Benjamin, an Hebrew of
the Hebrews; as touching the law, a Pharisee; concerning zeal, persecut-
ing the church" (Phil. 3:5, 6)—that which could have been a source of
pride was counted as nothing when he heard the call of Christ (verse 7).
Paul perceived that God was waiting patiently for him first to recognize
and second to follow God's plan for him. After his conversion Paul real-
ized that his life had been planned before he was born (Gal. 1:15, 16). The
separation that he speaks of in Galatians is a setting aside for a special
purpose, namely, "separated unto the gospel of God" (Rom. 1:1). It was
his own decision, strengthened by remarkable incidents in his life, but
still his own. "By the grace of God" he was what he was (1 Cor. 15:10).
Thanks to the saving grace of Jesus Christ the apostle took advantage
of God's predestined plan and, by an effort of his own will combined with
the newly found power of God, changed his whole course of action. He
had heard God's call pricking his conscience as he herded Christian mar-
tyrs to prison or execution, stabbing that same conscience to its depths as
he guarded the clothes of those who stoned the saintly Stephen, and fi-
nally issuing forth in thundering tones as he lay in the dust on the road to
Damascus. Doubtless the disciple Ananias revealed to Paul what God
had told him, namely, that Paul "was a chosen vessel . . . to bear my
name before the Gentiles, and kings, and the children of Israel" (Acts
9:15). In any case, after the recovery of his sight "straightway he
preached Christ in the synagogues" (verse 20). The chosen vessel had
accepted the call. The rest of his life was dedicated to the preaching of the
gospel.
How did Paul express the certainty of his call and his commitment to it?
1 Tim. 2:7.
Paul's call filled his life to the exclusion of all else. It was not dimmed
by time or by persecution. His zeal is a challenge to all Christians,
whether laity or clergy, to show the same dedication.
"Let all connected with our missions, both men and women, be con-
stantly inquiring, 'What am I? and what ought Ito be and to do?' Let all
remember that they cannot give to others what they themselves do not
possess; therefore they should not settle down content with their natural
ways and habits, seeking to make no change for the better. Paul says, 'I
press toward the mark.'
"—Gospel Workers,
pp. 462, 463.
DAY
What kind of call is the call of grace? 2 Tim. 1:9; 1 Peter 2:5.
The apostle Paul reminds his son in the faith that God "called us with
an holy calling" and certified that call by His resurrection (2 Tim. 1:9,
35
10). This initial call was not necessarily for him to be a preacher, for Paul
was later appointed "a preacher, and an apostle, and a teacher" (verse
11), which was a further step for him. Every Christian has received a call
to the Christian profession, as the writer to the Hebrews expresses it:
"Wherefore, holy brethen, partakers of the heavenly calling, consider
the Apostle and High Priest of our profession, Christ Jesus" (Heb. 3:1).
Our call is to become saints, or holy ones, separated from the world and
its wickedness and practices, but still living in it, "among whom [all na-
tions] are ye also the called of Jesus Christ" (Rom. 1:6).
A calling such as this requires more than an intellectual response. It
means that those who accept the call are the representatives of the Maj-
esty of the heavens, and the standard of conduct set for them is that of the
Master Himself.
What work that was also involved in the priesthood did Paul take seri-
ously? 2 Chron. 15:3; Deut. 33:10.
Paul recognized the teaching function of his ministry and carried it out
to the end of his life. After his first trial before Nero he was able to say
that, although he had no human friends to stand by him, yet "the Lord
stood with me, and strengthened me; that by me the preaching might be
fully known, and that all the Gentiles might hear" (2 Tim. 4:17). His very
presence and witness while still in Rome as a prisoner had its successes,
for in sending greetings from Rome to the Philippians he says: "All the
saints salute you, chiefly they that are of Caesar's household" (Phil.
4:22). Here was a man whom nothing could intimidate, who preached and
taught in season, out of season, at times favorable or unfavorable (2 Tim.
4:2). He was aware of his gift or talent and never ceased to exercise it.
Rather than looking at the external, forbidding circumstances, he concen-
trated the eye of faith on the culmination of the message which he taught.
His burden was for the calling of more souls to tread the narrow way.
Before Nero and the Roman judges he seized the opportunity to teach the
gospel to those who would never hear it in any other context.
ILLUMINATION:
"Once more Paul has an opportunity to uplift before a
wondering multitude the banner of the cross. As he gazes upon the throng
before him—Jews, Greeks, Romans, with strangers from many lands—
his soul is stirred with an intense desire for their salvation. He loses sight
of the occasion, of the perils surrounding him, of the terrible fate that
seems so near. He sees only Jesus, the Intercessor, pleading before God
in behalf of sinful men. With more than human eloquence and power,
Paul presents the truths of the gospel. . . .
". . . Faithful among the faithless, loyal among the disloyal, he stands
as God's representative, and his voice is as a voice from heaven. . . . His
words are as a shout of victory above the roar of battle. He declares the
cause to which he has devoted his life, to be the only cause that can never
fail. Though he may perish, the gospel will not perish. God lives, and His
truth will triumph. . . .
36
DAY III. GROWTH IN GRACE (2 Tim. 2:1).
3
The apostle Peter ends his letter with the counsel to "grow in grace"
(2 Peter 3:18), a sentiment which is hinted at in all of Paul's epistles by his
consistent reference to grace. He expects the believers to be surrounded
by the atmosphere of grace and to inhale it constantly and thereby grow.
" . . Light shone in the minds of many who afterward gladly followed
its rays. The truths spoken on that day were destined to shake na-
tions."—The Acts of the Apostles,
pp. 494-496.
This example was the basis of his instruction to Timothy: "The things
that thou hast heard of me . . . commit to faithful men, who shall be able
to teach others also" (2 Tim. 2:2). "Preach the word" (2 Tim. 4:2). Here
is the most powerful chain reaction of a true teacher and preacher. He
multiplies himself through his disciples, and through their disciples the
message reaches the extremities of the inhabited earth.
DAY II. THE RESPONSE TO GRACE (2 Tim. 2:13).
Why does refusal of God's grace not change His offer? 2 Tim. 2:13.
We humans by our very nature exercise free will. This was a precious
gift of God and marked human beings as a completely different kind of
living creature from the rest of God's animal creation, over which they
were to exercise dominion. But free will can lead us to disregard God's
will, as our first parents did in Eden. Even after God revealed His won-
derful plan to give fallen humans a fresh start and the opportunity,
through Christ, to gain the victory over Satan, people still can decide not
to accept God's offer.
But God does not withdraw His offer. His promise of eternal life still is
available to all who accept His grace, no matter how vile they have been
or how much they have contended against Him.
Often children ask questions with the intention of trapping adults, one
of the most popular being "Can God do everything?" When they receive
the expected answer, Yes, they point out gleefully that the real answer is
No. God cannot do everything. For instance, He cannot lie (Heb. 6:18).
Although God "is longsuffering to usward, not willing that any should
perish, but that all should come to repentance" (2 Peter 3:9), He cannot
give eternal life to those who refuse to accept it. Those who spurn God's
gracious gift and "turn away from him that speaketh from heaven" (Heb.
12:25) will be the victims of God's "strange work, and . . . his act, his
strange act" of destruction (Isa. 28:21).
What is said about the punishment of those who have "done despite unto
the Spirit of grace?" (Heb. 10:29).
37
ILLUMINATION: "In the matchless gift of His Son, God has encircled
the whole world with an atmosphere of grace as real as the air which
circulates around the globe. All who choose to breathe this life-giving
atmosphere will live and grow up to the stature of men and women in
Christ
Jesus."—Steps to Christ,
p. 68.
Without exception Paul expresses in all of his epistles the wish that the
grace of God be with his readers. He presents this thought in different
words, sometimes briefly, sometimes in a more extended fashion. It is his
way of saying "God be with you." In its extended form it is the well-
known grace employed as a benediction (2 Cor. 13:14). To the Roman
church he repeats the blessing (Rom. 16:20, 24); and to the Colossians
and in both epistles to Timothy the shortest benediction is found: "Grace
be with you" (1 Tim. 6:21; 2 Tim. 4:22, NKJV).
What better termination could there be to an epistle which begins with
"Grace, mercy, and peace, from God the Father and Christ Jesus our
Lord" (2 Tim. 1:2)? Paul not only ends his epistles with benedictions of
grace, but he also opens them with the same greeting, allying grace with
peace always, and sometimes with mercy. And in between the opening
and closing statements are messages full of grace and its marvelous riches
and power in transforming lives.
As it happened, his final benediction—"Grace be with you. Amen. "—
was his final good-bye to Timothy, to his other fellow workers, and to the
world. But it was good-bye until he would meet them again in glory at the
coming of his Lord.
How much grace is available to all? James 4:5-8.
The grace of God is available to all, but it is "given" to those who are
friends of God, although this is not a once-for-all gift. Resisting the devil
and submitting to God (verse 7) is a work that requires grace added to
grace. This suggests that there is an illimitable supply from which we can
obtain sufficient for our needs. The apostle Paul himself was afflicted by
"a thorn in the flesh, the messenger of Satan to buffet" him (2 Cor. 12:7).
Three times he asked the Lord to remove it, but he received this answer:
"My grace is sufficient for thee" (verse 9). The obstacle, therefore, was
not of such besetting power that the grace of God could not overcome it
in his life. From this intimate experience he counseled Timothy to "be
strong in the grace that is in Christ Jesus" (2 Tim. 2:1). To be strong in
certain characteristics is to possess them in large measure, to be expert in
a certain talent, to excel at certain abilities. To "be strong in the grace"
means to be capable of using grace in a large way, to fight successfully the
battles of the Lord, and to defeat Satan by the unending supplies of grace
from the Lord Jesus Christ.
Paul was "strong in the grace." His faith "made strong by effort and
pure by sacrifice, upheld and strengthened
him."—Gospel Workers,
p.
108. He therefore advised his spiritual son to breathe in the atmosphere of
grace and to grow strong by exercising faith in God's grace and mercy.
"The true minister of God will not shun hardship or responsibility.
38
From the Source that never fails those who sincerely seek for divine
power, he draws strength that enables him to meet and overcome tempta-
tion, and to perform the duties that God places upon him. The nature of
the grace that he receives, enlarges his capacity to know God and His
Son. His soul goes out in longing desire to do acceptable service for the
Master. And as he advances in the Christian pathway, he becomes
`strong in the grace that is in Christ Jesus.' This grace enables him to be a
faithful witness.
"—Gospel Workers,
p. 108.
From His inexhaustible storehouse God measures out grace according
to the need of the one who asks. "Unto every one of us is given grace
according to the measure of the gift of Christ" (Eph. 4:7).
DAY IV. CHANNELS OF GRACE (2 Tim. 2:2).
Fel
All of us are workers together with God and have an obligation to
choose our lifework in references to its effect on our witness for Christ. It
seems that Timothy had a gift for making difficult things simple, for
teaching and clarifying ideas hard to understand. He was instructed to
pass on his learning from his spiritual father "to faithful men, who shall
be able to teach others also" (2 Tim. 2:2).
Samuel of old and Elijah taught young men, and Paul adopted the same
plan for the perpetuation of the truth. "It is not possible to advise in ev-
ery particular the part that the youth should act; but they should be faith-
fully instructed by the older workers, and taught to look ever to Him who
is the author and finisher of our
faith."—Gospel Workers,
p.. 102.
We have an obligation to discover what our special talent is and how it
can be used to speed on the Christian message. There are things that are
of interest to us that bore other people. We enjoy doing what comes
easily to us, but may be difficult for others. Little indications such as this
show us wherein our natural bent lies. It is up to us to multiply this gift.
"Christ discerned the possibilities in every human being. He was not
turned aside by an unpromising exterior or by unfavorable surround-
ings. . . .
" . . Many apparently unpromising youth are richly endowed with tal-
ents that are put to no use. Their faculties lie hidden because of a lack of
discernment on the part of their educators. In many a boy or girl out-
wardly as unattractive as a rough-hewn stone, may be found precious
material that will stand the test of heat and storm and pressure."—Edu-
cation,
p. 232.
All of us have a duty to develop talents that may be hidden below the
surface or are late in making an appearance. But how can we discover
such talents? Three clues are given to guide us. "We need to follow more
closely God's plan of life. To do our best in the work that lies nearest, to
commit our ways to God, and to watch for the indications of His provi-
dence—these are rules that ensure safe guidance in the choice of an occu-
pation.
"—Education,
p. 267.
The order of the three rules outlined in the last sentence above is most
important. Watching for some unusual event comes last. Asking God for
counsel does not come first either; but rather, the often uninspiring,
undramatic performance of the job we already have been assigned.
39
What principle that our Lord enunciated guarantees success? Luke
16:10-12.
The message is plain and clear—work hard at no matter what menial,
boring task you have been given to do. Put your very best effort into it.
Then keep a prayer in your heart that God may guide you to greater re-
sponsibilities. Decide that whatever you do, it will be for God's honor
and glory, not your own. That is how you commit your way to God. God
Himself will then give you wisdom to know what are the indications of
His providence in order for you to comply with the third rule given
above.
Too often parents' ambitions guide their children into occupations for
which they are not fitted. Doing so ignores spiritual, mental, or psycho-
logical considerations. "The specific place appointed us in life is deter-
mined by our capabilities. Not all reach the same development or do with
equal efficiency the same work. God does not expect the hyssop to attain
the proportions of the cedar, or the olive the height of the stately palm.
But each should aim just as high as the union of human with divine power
makes it possible for him to
reach."—Education,
p. 267.
"The natural aptitudes indicate the direction of the life-work, and,
when legitimate, should be carefully cultivated.
"—Education,
p. 233.
DAY FURTHER STUDY AND MEDITATION:
Read
Steps to Christ,
"Grow-
ing Up Into Christ," pages 67-75, and
commit to memory
the sentences
that follow:
"In the matchless gift of His Son, God has encircled the whole world
with an atmosphere of grace as real as the air which circulates around the
globe."—Page 68.
"Consecrate yourself to God in the morning; make this your very first
work."—Page 70.
"When Christ took human nature upon Him, He bound humanity to
Himself by a tie of love that can never be broken by any power save the
choice of man himself."—Page 72.
SUMMARY:
God's grace is not limited to time or place or person. It is
His method of saving sinners, but they must accept His grace, grow in
grace, and be strong in grace.
APPLICATION:
Am
I breathing in the atmosphere of grace as naturally and as subcon-
sciously as I breathe the air into my lungs?
Am I as sure that grace will make me strong to overcome sin as I am
that grace has forgiven my sins?
Do I thank God daily for His abundant supply of grace?
Have I developed a gracious attitude to those around me?
How can I carry out the duties of a faithful Christian?
40
11220 DWI
Solider, Athlete, Farmer
THIS WEEK'S STUDY: 2 Tim. 2:1-13.
DAY MEMORY TEXT: "Fight the good fight of faith, lay hold on eternal
life, whereunto thou art also called, and hast professed a good profes-
sion before many witnesses" (1 Tim. 6:12).
CENTRAL THOUGHT:
The Christian
.
is a soldier, for he is fighting
against Satan. He needs supernatural weapons in this spiritual warfare.
He also is an athlete, for he strives for the mastery and must abide by the
rules of the contest. As the farmer is sustained by the food he produces
for others, the Christian must be sustained by the grace that he ministers
to others.
OVERVIEW: Characteristics of a Good—
Soldier (2 Tim. 2:3, 4)
Athlete (2 Tim. 2:5)
Farmer (2 Tim. 2:6)
Obedience
Determination
Dedication
Abides by the
rules of the
contest
Sustained by
that produced
Shares with
others
INTRODUCTION:
Living as he did in the midst of a Roman civilization
that had conquered the world by its military might, and that maintained
peace by the presence of its soldiers in every outpost, Paul uses the simile
of warfare to describe the Christian life. It involves a struggle against evil,
a fight to the death against the prince of this world who has wrested do-
minion from the Creator's representative. It is truly a battle for life, a
good fight, for on it depends eternal life. Furthermore, it is a fight of faith,
and its weapons are the Christian armor detailed for us in Ephesians 6:13-
17.
The girdle, the breastplate, the footwear, the shield, the helmet, and
the sword all have symbolic meaning. The Christian soldier, then, is
fighting an invisible foe, a wily foe, a supernatural foe, an internal as well
as an external foe, one, in fact, who has taken the whole world captive at
his will.
How important it is that we have supernatural forces on our side in this
conflict! This is our only hope of success. "When the soul surrenders
itself to Christ, a new power takes possession of the new heart. A change
is wrought which man can never accomplish for himself. It is a supernatu-
ral work, bringing a supernatural element into human nature. The soul
that is yielded to Christ becomes His own fortress, which He holds in a
revolted world, and He intends that no authority shall be known in it but
His own. A soul thus kept in possession by the heavenly agencies is im-
41
pregnable to the assaults of Satan."—The
Desire of Ages,
p. 324.
The good fight is not ended until life itself shall end, for two supernatu-
ral powers are continually contending for control. Our armor must be
kept free from rust by constant use, for defense and for offense, and we
shall discover for ourselves that in this constant battle "this is the victory
that overcometh the world, even our faith"
(1
John 5:4).
DAY I. CHARACTERISTICS OF A GOOD SOLDIER (2 Tim. 2:3, 4).
1.
Obedience.
Not all soldiers are good soldiers. Some have been
known to be traitors; others have been accused of dereliction of duty, but
the majority are aware of their responsibilities when they become part of
an army. One extremely important criterion for a soldier is obedience to a
superior officer. An army is built upon an authoritarian, not a democratic
structure. The chain of command extends from the generals down
through the noncommissioned officers, to the humblest private in the
ranks. Instant obedience is an absolute prerequisite for each soldier.
Without unquestioning obedience the army structure would fall apart.
As Christian soldiers we must recognize the vital importance of our
obedience to the Captain of our salvation. He knows the enemy traps, He
knows all the devices of our foe, and while we may not discern clearly the
reason for this or that command, a good Christian soldier will obey
unhesitatingly.
2.
Determination.
What quality, automatically associated with soldiers, particularly char-
acterizes God's people today? 2 Tim. 2:10; 3:11; Rev. 14:12.
"To soldier on" suggests the idea of pushing doggedly forward, not
merely to persevere, but to continue in this perseverance in spite of no
evident progress. "Doggedly" gives the idea of persistence, tenacity,
never yielding or giving up, whatever the difficulty. Therefore, hardness
in a soldier's life is not a reason for departing from the profession, for
hardness is part of the profession; it comes and is to be endured. How
necessary this quality is for a Christian!
What warning did Paul give Timothy of troubles to come? 2 Tim. 1:8;
4:5-8.
Note the triumphant ring as the apostle looks back on some of his own
hardships. He endured, and when the time was appropriate the Lord was
ready to deliver him. But we must not always expect the Lord to deliver
us
from
every trouble, although we can always be sure that He will de-
liver us
in
trouble.
Afflictions come in many forms, not always in outward physical suffer-
ing or deprivation of liberty. There also is the sense of loneliness which
the apostle experienced at his first trial (2 Tim. 4:16). No man stood with
him, so to outward appearance he was alone. It was his inner confidence
42
that enabled him to add that the Lord was with him and as a consequence
he "was delivered out of the mouth of the lion" (verse 17). But even
when he would finish his course and lay down his life as a martyr, Paul
would be delivered. He was assured that there was set aside for him "a
crown of righteousness"—a crown of victory in Christ.
3.
Dedication.
What
other characteristic is required of a soldier? 2 Tim. 2:4.
Laying hold on eternal life is not a task which can be tackled
halfheartedly. It demands concentrated effort with the eye fixed on one
goal.
ILLUSTRATION:
After the imprisonment of John the Baptist, the first
disciples had returned for a short time to their fishing. "But now Jesus
called them to forsake their former life, and unite their interests with
His."—The Desire of Ages,
p. 249. When Jesus called the fishermen,
Peter and Andrew, to follow Him, "they straightway left their nets, and
followed him" (Matt. 4:20). The next two, James and John, were in a ship
with their father, Zebedee, mending their nets, "and he called them. And
they immediately left the ship and their father, and followed him" (verses
21, 22). From that day these four disciples did not return to their fishing
until the day of discouragement after the resurrection when Jesus had not
yet restored the kingdom to Israel. "Simon Peter saith unto them, I go a
fishing" (John 21:3). These expert fishermen, admittedly without prac-
tice for some years, toiled all night and caught nothing (verse 5). But
Jesus performed a miracle for them, producing 153 great fishes (verse 11),
and then repeated His call, "Follow me" (verse 19), addressing it specifi-
cally to Peter, as if to say: Forsake your worldly interests and indepen-
dence and devote your whole time to the preaching of the gospel. Do not
entangle yourself with the affairs of this life. I, the Lord, will provide
your necessities. Have an eye single to My honor and glory.
The soldier's duty is to fight and defend, and to concentrate wholly on
the orders of his commanding officer. So unreserved consecration is re-
quired of the Christian, and the wealth of this world is not to tempt him to
gain riches. God has promised to care for his physical needs; his duty is to
"seek . . . first the kingdom of God, and his righteousness" (Matt. 6:33).
Anything that diverts his attention from the kingdom of God is a success
for Satan.
How closely did Paul follow the counsel he gave to Timothy in First Timo-
thy 6:12? (See 2 Tim. 4:7.)
In the good fight of faith Paul was honest, upright, dedicated, deter-
mined, and obedient. He knew how to endure afflictions and "was not
disobedient unto the heavenly vision" (Acts 26:19). He endeavored "to
43
DAY
have always a conscience void of offence toward God, and toward men"
(Acts 24:16). After his conversion his "life was inspired by the one princi-
ple of self-sacrifice, the ministry of love.
"—Education,
p. 65. He refused
to exploit others; and, when necessity demanded, he supported himself,
although he rightly could have asked for the provision of board and lodg-
ing for his services as a gospel minister (1 Cor. 9:14, 15).
"The Christian life is a battle and a march. In this warfare there is no
release; the effort must be continuous and persevering. It is by unceasing
endeavor that we maintain the victory over the temptations of Satan.
Christian integrity must be sought with resistless energy, and maintained
with a resolute fixedness of purpose."—The
Ministry of Healing,
p. 453.
DAY II. OBJECTIVES OF A GOOD SOLDIER (2 Tim. 4:8).
Seeing that Paul uses the expression "the whole armour of God" and
then proceeds to enumerate different weapons, we assume that these
constitute all that are necessary. They are, of course, spiritual in nature.
SEARCH AND LEARN:
One way of ascertaining a soldier's objectives is
by examining his weapons and armor to see what he is prepared to do.
Study Ephesians 6:13-17, then complete the following:
Loins girt about with
Breastplate of
Feet shod with the
Shield of
Helmet of
Sword of the
The breastplate, girdle, helmet, shield, shoes, and sword have spiritual
counterparts in the Christian soldier who practices truth, lives righ-
teously, and, using the Bible, preaches the gospel of salvation through
Jesus Christ his Lord.
The ultimate goal to be achieved by the use of the spiritual armor of
God is the defeat of the evil one who would attempt to deprive us of
God's eternal reward. Paul likens this to the "pulling down of strong
holds . . . and every high thing that exalteth itself against the knowledge
of God" but then goes on to make this personal application: "bringing
into captivity every thought to the obedience of Christ" (2 Cor. 10:4, 5).
Here indeed is the battle against self to decide which master is to have
control, Christ or Satan; and this requires tremendous effort of the will.
The final result is complete obedience to Christ, every thought being in
subjection to His will. This warfare brings results in unexpected places,
as was evident in Paul's influence in the Roman court. Here were the vile,
debased Nero and his self-seeking, flattering courtiers made in the same
44
mold, corrupt and evil. Yet even among these were to be found those who
were rescued out of the hands of the evil one. "From the vile attendants
of a viler king were gained converts who became sons of God. These
were not Christians secretely, but openly. They were not ashamed of
their faith."—The
Acts of the Apostles,
p. 463.
What shows that the Christian warfare is not one-sided? 2 Tim. 3:12.
The devil knows how to counterattack, and he has weapons of his own
that are used against body and spirit. Can we expect any other treatment
than this? Living in the world that the devil claims for his own, we are
planning to escape from his kingdom by refusing to serve him in this life
and by being rehabilitated in the eternal kingdom of Christ Jesus our
Lord.
"Why is it, then, that persecution seems in a great degree to slumber?
The only reason is that the church has conformed to the world's standard
and therefore awakens no opposition. . . . Let there be a revival of the
faith and power of the early church, and the spirit of persecution will be
revived, and the fires of persecution will be rekindled."—The
Great Con-
troversy,
p. 48.
Paul's attitude to apparent defeat was to look beyond the present and
rest his faith in God. He writes of his disappointments to the Corinthians:
"We are troubled on every side, yet not distressed; we are perplexed, but
not in despair; persecuted, but not forsaken; cast down, but not de-
stroyed" (2 Cor. 4:8, 9). What a thrilling repetition of "but nots" in this_
astounding series of contrasts! First the bad news, but then the victory;
first the outward circumstances, but then the inward mastery of the cir-
cumstances. The apostle did not deny the reality nor the harshness of
persecution; but he did look beyond the present and realized that his
strength and stay was the Lord Jesus Christ, the Creator of all things and
all people in whose hands were the affairs of all, including his persecu-
tors.
"Clad in the whole armor of God, this hero of the cross pressed for-
ward in the conflict. His voice of cheer proclaimed him triumphant in the
combat. Fixing his gaze on the reward of the faithful, he exclaimed in
tones of victory, 'Our light affliction . . . worketh for us a far more ex-
ceeding and eternal weight of glory.'
"—The Acts of the Apostles,
p. 332.
He knew that a crown of victory awaited him—a crown of righteous-
ness, symbolizing the battle that the saints win through Christ in their
conflict on earth. Sin, or unrighteousness, has been conquered; and those
who, like Paul, have been granted the crown also will inherit the promises
made to the overcomers in the Christian church. (See Rev. 2:7, 11, 17, 26-
28; 3:5, 12, 21.)
ILLUMINATION:
Herein lies a paradox. Our earthly Christian experi-
ence may appear to us to be a succession of high points followed by
depths of despair, of occasional victories and then discouraging defeats.
Our subjective view is not necessarily the true picture of our pilgrimage;
for Christ "knew that truth, armed with the omnipotence of the Holy
Spirit, would conquer in the contest with evil; and that the bloodstained
45
banner would wave triumphantly over His followers. He knew that the
life of His trusting disciples would be like His, a series of uninterrupted
victories, not seen to be such here, but recognized as such in the great
hereafter."—The
Desire of Ages,
p. 679.
DAY III. CHARACTERISTICS OF A GOOD ATHLETE (2 Tim. 2:5).
What are the special characteristics of successful athletes? 2 Tim. 2:5.
Paul carries through the concept of fortitude begun in his soldier illus-
tration. The successful athlete must win according to the rules; he must
compete honestly and be recognized as having done so by his competi-
tors. There are rules for every game and competition. Runners in a race
must not steal an advantage by a false start. They must not shorten the
distance to be run by deviating from the track. They must not deliberately
hinder an opponent and prevent by unfair means his overtaking them.
Any contestant winning a race by dishonest methods is rightly disquali-
fied from receiving the crown. No matter that he was first to cross the
finish line; he has broken the rules and therefore is unfit to receive the
prize. If this is accepted in earthly, mundane affairs, how much more it is
true in spiritual matters.
Long before he wins his victories a successful athlete not only deter-
mines that he will abide by the rules during the contest, but that he will
rigorously train by the rules that lead to success. Great accomplishments
do not come by chance; discipline and personal sacrifice are the predomi-
nating aspects of his life.
"The object of discipline is the training of the child for self-
government. He should be taught self-reliance and self-control. There-
fore as soon as he is capable of understanding, his reason should be en-
listed on the side of obedience. . . . Help him to see that all things are
under law, and that disobedience leads, in the end, to disaster and suffer-
ing."—Education,
p. 287.
What additional lesson concerning Christian faith does Paul draw from
the illustration of the athlete? 1 Cor. 9:24-27.
DAY IV. CHARACTERISTICS OF A GOOD FARMER (2 Tim. 2:6-13).
re;
What is the special characteristic of the successful farmer? 2 Tim. 2:6.
Again, the concepts of fortitude, discipline, and patience are carried
through; this time from both the soldier and athlete. Who questions the
hard work of the farmer on whom all the world depends for food, and thus
life itself?
Paul's spiritual lesson is this: We cannot expect to be partakers of fruit
if we do not work for it. Striving, working, and enduring hardness must
be expected if we are to receive the reward. Also, it is evident that if the
46
farmer did not share in his produce, he would die and the world would not
benefit from his labors. Those who toil to bring salvation to others should
be partaking of that salvation themselves. If Christians are not partaking
of this spiritual harvest in their own lives, their influence will become
barren.
"It is our own character and experience that determine our influence
upon others. In order to convince others of the power of Christ's grace,
we must know its power in our own hearts and lives. The gospel we
present for the saving of souls must be the gospel by which our own souls
are saved."—The
Ministry of Healing,
p. 469.
V. PAUL'S APPLICATION (2 Tim. 2:7-13).
Paul has been teaching in metaphors, but in verses 7 through 13 he
brings the lessons he has been illustrating to bear fully on Timothy. In
Christ is found the essence of the Christian gospel. "The Christian
church is not edified by irrelevant and fanciful interpretations of Scrip-
ture. The words of Jesus constitute a model for preachers as to how
weary, sin-laden men and women may find peace and victory. The per-
son of Jesus becomes the model of Christian character for all men. Chris-
tianity is a living, virile message."—S.D.A.
Bible Commentary, vol.
7, p.
335.
The Christian worker must be willing to endure all things for the joy of
seeing those for whom he or she is laboring saved in the kingdom of God.
DAY FURTHER STUDY AND MEDITATION:
Read
Testimonies,
volume 3,
El pages 33 to 35, on the Christian warfare.
Read
The Acts of the Apostles,
pages 560 to 567, noting the constant
conflict and the reference to obedience, love, and prayer.
Meditate on the following:
"In every emergency we are to feel that the battle is His. His resources
are limitless, and apparent impossibilities will make the victory all the
greater.
"—Prophets and Kings,
p. 202.
SUMMARY:
Christian soldiers are the objects of Satan's attacks on their
loyalty, their commitment, and their endurance. Christ has furnished the
weapons of faith, of truth, and of prayer that will ensure victory through
Him. As an athlete must follow the rules if he is to be awarded the prize of
victory, the Christian will follow the rules that lead to eternal victory.
Those who bring salvation to others will be partakers of that salvation
just as the farmer is sustained by the produce that he sells to others.
APPLICATION:
Am I content with past victories and deceived into thinking that the
battle is over?
What weapons in my spiritual armor need more use?
Do hardship, sorrow, or disapointment cause me to regret my decision
to follow Christ as His soldier? Do I discern that this feeling of regret is
one of "the fiery darts of the wicked" one?
Do I partake fully of the gospel in order to share it effectively with
others?
47
u.1
TM)
The Wo
of God
I (I
THIS WEEK'S STUDY: 2 Tim. 1:13; 2:9, 15; 3:15, 16; 4:2.
IF]
DAY MEMORY TEXT: "All scripture is given by inspiration of God, and
is
profitable for doctrine, for reproof, for correction, for instruction
U
in righteousness" (2 Tim. 3:16).
CENTRAL THOUGHT:
The Scriptures are God's written word given to
us to enable us to learn of His wonderful salvation through Christ.
OVERVIEW
The Bible is
inspired
2 Tim. 3:16
true
2 Tim. 1:13; 2:15
saving
2 Tim. 3:15
profitable
2 Tim. 3:16
not bound
2 Tim. 2:9
Preach it!
2 Tim. 4:2
INTRODUCTION:
The stories, tradition, and history of a nation's ances-
tors are part of its cultural heritage. But these traditions become garbled
or distorted if transmitted by word of mouth only. It is important that
facts that need to be passed on to future generations be recorded in per-
manent form so that truth, not myths or fables, constitute our heritage.
For the Christian the Bible is the important written record of the begin-
nings of Christianity and, prior to that, the dealings of an Infinite God
with His creatures here on earth.
Without the Bible record we would be groping in the dark for truth, but
God's "word is a lamp unto my feet, and a light unto my path" (Ps.
119:105). This week we shall study various aspects of the Word of God as
they affect our relationship with God and our daily lives, leading to the
conclusion that we must be living examples of what the Bible teaches; as
Paul says, epistles "known and read of all men" (2 Cor. 3:2).
DAY I. INSPIRED SCRIPTURE (2 Tim. 3:16).
Although the King James translators supplied the word
is,
their transla-
tion is justifiable. "C. F. D. Moule contends that this phrase 'is most
unlikely to mean "every inspired scripture," and much more probably
means "the whole of scripture [is] inspired" '
(An Idiom Book of New
Testament Greek,
p.
95)."—S.D.A. Bible Commentary, vol.
7, p. 345.
Paul's comments about the Holy Scriptures are clear and positive. He
says that they are "God-breathed." Their remarkable power to change
hearts and lives could come from no other source but a divine one.
48
When Paul referred to "all scripture," what part of the Bible did he have
in mind?
In the context Paul is speaking of the "holy scriptures" (verse 15),
which expression primarily meant at that time the writtings of the Old
Testament. The two disciples returning to Emmaus exclaimed: "Did not
our heart burn within us, while he talked with us by the way, and while he
opened to us the scriptures?" (Luke 24:32). The earlier part of the story
tells us that Jesus, their unrecognized companion, explained the proph-
ecies of the Old Testament. "Beginning at Moses and all the prophets, he
expounded unto them in all the scriptures the things concerning himself"
(verse 27).
However, inspiration did not cease with the Old Testament, for the
apostle Peter classifies the epistles of Paul as part of the Scriptures too
(2 Peter 3:15, 16). Peter also explains how prophecy came: "Not . . . by
the will of man" (2 Peter 1:21). That is to say, no particular person de-
cided of his own accord to write a book or a letter that should be included
in the canon of Scripture, "but holy men of God spake as they were
moved by the Holy Ghost."
SEARCH AND LEARN: Realizing that God had spoken through them,
many of these writers testified to their inspiration, as is indicated in pas-
sages such as those that follow. After each text insert the phrase that shows
their. inspiration:
Isa. 6:8
Jer. 2:1
Eze. 14.2
God impelled them to utter their messages, but He rarely put words in
their mouths. Often He gave them visions that they described in their
own words.The prophet was an active partner in inspiration and ex-
pressed the message that he had received from the Lord in the best way
he could, using his own words.
ILLUMINATION:
"The union of the divine and the human, manifest in
Christ, exists also in the Bible. The truths revealed are all 'given by inspi-
ration of God;' yet they are expressed in the words of men and are
adapted to human needs.
"—Testimonies, vol.
5, p. 747.
"The Bible is written by inspired men, but it is not God's mode of
thought and expression. It is that of humanity. . . . The writers of the
Bible were God's penmen, not His pen. . . .
"It is not the words of the Bible that are inspired, but the men that were
inspired. Inspiration acts not on the man's words or his expressions but
on the man himself, who, under the influence of the Holy Ghost, is im-
bued with thoughts. But the words receive the impress of the individual
mind. The divine mind is diffused. The divine mind and will is combined
with the human mind and will; thus the utterances of the man are the
49
Les
s
on
I alp Mbral CP115
WI
word of
God."—Selected Messages,
bk. 1, p. 21.
This fact is evident in the different styles used by the Bible writers who
tell the same story. For example, it is noticeable in the miracles and par-
ables recorded in the synoptic (first three) Gospels and in the different
styles found in the epistles of Paul and of Peter. Messages that God
wishes to convey to us emanate from human writers but are inspired by
God. How important it is, then, to spend time on the content of the mes-
sages, and not to quibble about how and why they came to us in the form
in which we now have them.
II. SOUND WORDS OF TRUTH (2 Tim. 1:13; 2:15).
Language is a boon, and the words that human beings use can be a
mighty blessing. By the power of their rhetoric great orators can capti-
vate an audience; just as literary geniuses and poets can employ words of
their mother tongue to stir great emotions of love, pity, or patriotism.
What does Paul mean by the expression
sound words
used in 2 Timothy
1:13?
In his many sermons and discourses the apostle Paul set an excellent
example of the use of sound words. The word
sound
is translated from
the Greek word which has been adopted into English as "hygiene." It
implies health and life as opposed to disease and death; implies purity of
expressions; and implies words that heal and bind up the brokenhearted,
bring solace to the sad, and give hope to the depressed and the dying.
To what did Jesus liken the words of life, and what deep spiritual lesson
did He teach by doing so? John 6:51-58.
After the miraculous feeding of the five thousand Jesus took the oppor-
tunity to demonstrate that physical food was not the most important thing
in life. Certainly the bread from heaven which fed the Israelites in the
wilderness was just as miraculous as was the multiplication of the five
loaves; neither could compare with the words Christ spoke. He was "the
living bread which came down from heaven: if any man eat of this bread,
he shall live forever" (John 6:51). In answer to His disciples' murmurings
the Lord explained that they were not to eat His literal flesh but that "the
words that I speak unto you, they are spirit, and they are life" (John
6:63).
Fortunately, this statement penetrated the minds of at least some of the
disciples. At a time when Jesus was aware that many of His followers
were leaving Him, Peter, speaking words of profound truth, said: "Lord,
to whom shall we go? thou hast the words of eternal life" (verse 68).
The story of salvation comes through life-giving words; through
"sound speech, that cannot be condemned" (Titus 2:8).
DAY
50
What does it mean to "rightly" divide the "word of truth" as we are
admonished to do in 2 Timothy 2:15?
Although the Bible is the Word of truth it can be misused for base mo-
tives—one outstanding example being the devil's use of the words of
Scripture to tempt our Lord: "If thou be the Son of God, cast thyself
down: for it is written, He shall give his angels charge concerning thee:
and in their hands they shall bear thee up" (Matt. 4:6).
Luke adds a little more to the quotation: "He shall give his angels
charge over thee, to keep thee" (Luke 4:10). Comparison with the Old
Testament passage cited (Ps. 91:11) shows that Satan omitted the impor-
tant expression "In all thy ways," that is, "in all the ways of God's
choosing. Jesus refused to go outside the path of obedience."—The
De-
sire of Ages,
p. 125. Satan deliberately manipulated the words of Scrip-
ture to make it appear to mean something other than its evident meaning.
He was "handling the word of God deceitfully" (2 Cor. 4:2).
The exact opposite of this method is to "rightly divide the word of
truth." In other words, to interpret the Scriptures properly in context.
Exposition of the Word in the right way will create a thirst for more of
God's Word.
"Of some truths the people already have a knowledge. There are some
in which they are interested, of which they are ready to learn more. Show
them the significance of these truths and their relation to others which
they do not understand. Thus you will arouse a desire for greater light.
This is 'rightly dividing the word of truth.' 2 Tim.
2:15."—Testimonies,
vol. 6, p. 55.
ILLUMINATION:
"Rightly dividing the word of truth" follows the
charge to "study to show thyself approved." Adam Clarke says: "There-
fore, by
rightly dividing the word of truth,
we are to understand his con-
tinuing in the true doctrine, and teaching
that
to every person; and, ac-
cording to our Lord's simile,
giving each his portion of meat in due
season—milk to babes, strong meat to the full grown, comfort to the dis-
consolate, reproof to the irregular and careless;
in a word, finding out the
necessities of his hearers, and preaching so as to meet those necessi-
ties."—Clarke's
Commentary,
vol. 6, p. 630.
DAY III. THE SAVING WORD (2 Tim. 3:15).
The Bible is more than a book of religious history, more even than a
book which tells us about God. It reveals what His plan is for sinful hu-
man beings and how they may escape the pit into which they have fallen.
It tells of a bridge that has been erected between heaven and earth, and
those who are wise not only will learn these facts but also will take advan-
tage of their implications. The Word of God translated into the life be-
comes a saving word. Certainly God's "pleasant words are as an honey-
comb, sweet to the soul, and health to the bones" (Prov. 16:24).
THINK IT THROUGH:
"Take time to read the Bible—the Book of
books. A daily study of the Scriptures has a sanctifying, uplifting influ-
51
-
Jx u OJ
(x0 CO*
Les on
ence upon the mind. Bind the Holy Volume to your hearts. It will prove
to you a friend and guide in perplexity."—Counsels
to Teachers,
pp. 138,
139.
In what way is the Bible different from other books?
The Word of God is completely different from any other book. Other
good books written about Christianity may inform, encourage, and stimu-
late, but because they originate from human sources, they cannot be con-
sidered inspired in the same way that the prophets were. The Word of
God emanates from a divine, infallible source; it is holy and deals with
much more than morality. What it instructs is perfect truth; the promises
it gives are sure and certain; the counsel it offers is trustworthy, for all
come from God Himself. It requires faith to believe the Word; but,
whether this quality is exercised or not, whether skeptics scoff at this
Book, it nevertheless remains true and, in the light of eternity, will be
seen to have made its conscientious readers "wise unto salvation."
DAY IV. THE PROFITABLE WORD (2 Tim. 3:16).
What business person enters into business without the thought of mak-
ing a profit? Profit is a powerful incentive, devoted though it may be to
interests that are purely selfish. We should approach the business of
studying the Word of God with diligence; for it will bring profit, advan-
tage, and benefit to us as we walk the Christian pathway. Apart from the
benefit of comfort and hope (see Rom. 15:4) the Bible brings us the unerr-
ing counsel of God in ways that follow:
1.
Doctrine:
(Greek—"teaching"). In the darkness and gloom of this
earthly life on a sin-cursed earth, the Bible is a light in the valley, a shining
beacon pointing to the land where there is no need of the sun, where the
prince of darkness has been expelled, and where the God of light reigns
supreme. Pure, undiluted, Bible doctrine will guard us from being
deceived by the many false doctrines that abound.
2.
Reproof:
In this verse we find the only use of this noun in the New
Testament, although the related verb, translated "rebuked," is used in
1 Timothy 5:20 in reference to sin. The meaning in Greek is "censure."
"Fools make a mock at sin" (Prov. 14:9); and "because sentence against
an evil work is not executed speedily, therefore the heart of the sons of
men is fully set in them to do evil" (Eccl. 8:11). We can be thankful that
God's Word gives reproof, for "he that hateth reproof shall die" (Prov.
15:10) and "he that regardeth reproof is prudent" (Prov. 15:5).
3.
Correction:
Correction (or "restoration to a right state") goes a step
farther than reproof, for the latter points out where we have erred but
does not lead us necessarily to reform our ways. The word used by the
apostle occurs only this once in the New Testament—namely,
epanorthosin,
the middle part of which,
orthos,
meaning "straight," "up-
right," "erect," "true," "exact," has found its way into many English
words. We are glad for the
orthopedic
surgeon who corrects skeletal de-
formities in children and others and the orthodontist who corrects
irregularities in the position of the teeth. The
orthodox
person does not
52
disseminate heretical views. The preposition that begins this Greek word
can be understood as suggesting the idea of addition or repetition. Thus
the Scriptures are profitable for straightening us up
again,
after first
teaching us good doctrine and then reproving us if we depart from that
good counsel. "Happy is the man whom God correcteth" (Job 5:17).
4. Instruction in righteousness:
This "training" represents another ad-
vance step. Righteousness is not merely an abstract theological term. It is
a demonstration of practical Christianity. It is doing right irrespective of
circumstances. It is an absolute, not governed by change of fortune. It is
unswerving obedience to God's will. It is likened to a garment that the
saints who are redeemed by the grace of God shall wear (Rev. 19:8). It is
pure and white, a tremendous contrast to our own garment, for "all our
righteousnesses are as filthy rags" (Isa. 64:6). But, as was true of Abra-
ham's faith, our "faith is counted for righteousness" (Rom. 4:5) and we
can increase our faith by following Paul's chain of reasoning: "So then
faith cometh by hearing, and hearing by the word of God" (Rom. 10:17).
DAY V. THE BIBLE IS NOT BOUND (2 Tim. 2:9).
rej
In the Middle Ages the Bible was a precious book indeed. Not many
people were able to read, and books themselves were scarce even after
the invention of the printing press. Even then, because they were so rare,
Bibles were chained to the pillars of the church pulpit. But the Bible-can-
not be bound in the sense of keeping it from fulfilling God's purpose for it.
The preacher of the Word was in prison when this letter to Timothy was
written, but the Word of God still was being directed to the hearts of
people everywhere. The apostle was bound, but the epistle was free. Nei-
ther had the tongue of the apostle been bound while he was under arrest
in Rome. "It could not be expected that Paul, a poor and friendless pris-
oner, would be able to gain the attention of the wealthy and titled classes
of Roman citizens. To them vice presented all its glittering allurements,
and held them willing captives. . . .
"Yet while the apostle's work began with the humble and the lowly, its
influence extended until it reached the very palace of the emperor. . . .
. . . "In less than two years the gospel found its way from the prison-
er's lowly home into the imperial halls. Paul is in bonds as an evildoer;
but 'the word of God is not bound.'
"—The Acts of the Apostles,
pp. 461,
462.
The fact is that when the apostle sent greetings to the believers at Phi-
lippi he spoke of his bonds, but not as a handicap, for he said that it in-
duced the church to be brave in witnessing (Phil. 1:14). The messenger
may die and his tongue be silent, but the message, which is the word of
God, "liveth and abideth for ever. . . . The word of the Lord endureth for
ever" (1 Peter 1:23-25).
Realizing the transient nature of humanity, Paul wished to commit his
thoughts to writing so that after his decease they would continue to speak
for him. His message came as a cry from the heart. Emanating from a
dark and dank prison, it urged Timothy to bring certain essentials and to
come speedily, before winter (2 Tim. 4:9, 21). But it was not only the
prospect of a freezing winter that caused Paul anxiety. It also was the
53
lack of reading materials that bothered him, for he reminded his young
associate to bring "the books, but especially the parchments" (2 Tim.
4:13).
What logical step follows our realization of the value of the Bible? 2 Tim.
4:2.
We are used to chapter divisions in our Bible, but an important empha-
sis is lost if we separate chapters 3 and 4 of 2 Timothy. Chapter 3 ends
with a magnificent description of the power of the Word of God and its
effect on mankind. Chapter 4 begins with a call to propagate this same
Word. It will instruct the children of God, correct their ways, and lead
them to a mature level of Christian living. Our duty is to be sure "that
word of the Lord may have free course" (2 Thess. 3:1). This counsel, of
special importance to the preacher, applies to every believer for the bene-
fit of others as well as for the believer himself.
DAY FURTHER STUDY AND MEDITATION:
Read
Gospel Workers,
pages
92 to 95. Even though this particularly is for ministers, all believers may
benefit from studying these pages.
Read
Fundamentals of Christian Education,
pages 307 to 309, which
was written for all church members.
Study the following quotation thoughtfully: "Can we find for our
schools any textbook filled with such deep, earnest declarations as is the
word of the living God? Then why should this Book be laid aside for the
writings of infidel authors? What more valuable book could be placed in
the hands of students than that which teaches them how they may inherit
eternal life? The lessons of Bible history should be kept before the youth
in our schools, that those who have no love for God and no interest in
spiritual things may become interested, and learn to love the word....
"All that the mind can grasp is opened before us in the Bible. This is our
spiritual food. We are to contemplate the wonderful works of God and
repeat to our children the lessons learned, that we may lead them to see
His skill, His power, and His grandeur in His created
works."—Counsels
to Teachers,
pp. 453,454.
SUMMARY:
The Written Word of God, the Bible, has been preserved
in order that we can learn of Christ, the Living Word. The Holy Scrip-
tures teach us about the plan of salvation and are a necessary food for our
daily spiritual living. We have an obligation to share with others what we
learn from God's Word.
APPLICATION:
o
Am I
satisfied with just reading the Bible, or do I really study? How
serious am I about my study? Where does it fit into my daily schedule?
fa Do I pass lightly over those passages of Scripture that reprove my way
of life?
e
What value is there in committing Bible passages to memory? Have I
memorized the memory texts suggested so far this quarter?
54
Human Philosophy
THIS WEEK'S STUDY: 2 Tim. 2:14-17, 23; 3:7; 4:15.
DAY MEMORY TEXT: "0 Timothy, keep that which is committed to thy
trust, avoiding profane and vain babblings, and oppositions of sci-
ence falsely so called" (1 Tim. 6:20).
CENTRAL THOUGHT:
Human philosophy multiplies profane and
empty words and ideas and self worship, but everlasting truth comes
from God's Word alone.
OVERVIEW: Human Speculations versus God's Word
Human speculations (2:16, 23)
secular and empty (2:16, 23)
harmful (2:14)
gangrenous (2:17)
Misuse of God's Word-3:7
INTRODUCTION:
This week we shall study the characteristics of that
part of human philosophy that deals with religion. We human beings are
prone to set up our own standards which, by the very nature of the case,
are subjective, for they proceed from within. Our natural curiosity and
our endless quest for knowledge lead to increasing questions being raised
to which answers of some kind often are found—satisfactory or other-
wise. But the great problems of life—such as origins, destiny, divinity,
sin, guilt, death, and freedom—require revelation to produce adequate
answers. Not all human philosophy is barren, of course; but it needs a
clear head, using sanctified common sense to steer between the rocks of
foolish human speculation. The underlying theme of our rather negative
study this week is the vivid contrast between God's Word and human
speculation in the area of the great concerns of life.
The history of the growth of the early church as recorded in the book of
Acts significantly mentions three occasions when vivid contrasts are
drawn between the ever-changing ideas of human beings and the eternal
word of God, between frailty and weakness on the one hand and power
and permanence on the other.
1. When the number of believers increased, the principle of having all
things common unfortunately led to difficulties. Within the community of
Jewish Christians complaints were made that the Greek-speaking widows
were neglected and treated differently from the Hebrew- or Aramaic-
speaking widows in the daily distribution of assistance. The matter was
rectified by the appointment of the seven deacons (Acts 6:1-6), and the
apostles were no longer diverted from their proper ministry. The argu-
55
1
ments between the two groups ceased and "the word of God increased"
(verse 7). More time was given to prayer and to preaching the Word, and
the natural consequence was that "the number of the disciples multiplied
in Jerusalem greatly."
2.
Some time afterward, Herod Agrippa I persecuted the church, kill-
ing James and imprisoning Peter with the intention of putting him to death
also (Acts 12:1-5). This arrogant monarch persecuted people other than
Christians, for example, the inhabitants of Tyre and Sidon. These found
an opportunity to restore amity, and Herod used the occasion for a dis-
play of his oratorical talents. The speech concluded amid tumultuous ap-
plause, sincere or exaggerated. The crowd roared, "It is the voice of a
god, and not of a man" (Acts 12:22). When that happened Herod died a
horrible death immediately (verse 23); and with this persecutor removed,
opportunity was again available for further preaching of the Word of
God. Notice the contrast: "But the word of God grew and multiplied"
(verse 24).
3.
At Ephesus on his third missionary journey, Paul cast out evil spirits
and wrought many miracles (Acts 19:12). As a result he made a profound
impact on the magicians for which the city was famous. These brought
their books containing all sorts of human incantations, charms, and
spells, and burned them in public. Here again there is found a great con-
trast between the vague predictions of astrology, occult messages, and
human superstitions on the one hand and the Word of God preached by
Paul. "So mightily grew the word of God and prevailed" (verse 20).
I. HUMAN SPECULATIONS (2 Tim. 2:16).
1. Secular and Empty.
The previous verse has spoken about "the word
of truth." "Profane [secular] and vain [empty] babblings then come as a
striking contrast. The phrase "vain babblings" is a translation of a Greek
word that literally means "empty sound"—in other words, "idle chat-
ter," "meaningless talk," or "sound without any value." The same ex-
pression occurs in our memory text (1 Tim. 6:20) and is somewhat remi-
niscent of the situation in the Corinthian church where members would
utter sounds, interrupt, and generally cause confusion in the assembly.
They were carried away by the false manifestation of speaking in
tongues. As long as no one was edified by an interpretation, it contributed
nothing to the hearers, but was rather a reason for dissension. (See 1 Cor.
14:6-9.) To this particular church Paul gave some good, positive counsel
when he advised them to "covet earnestly the best gifts" (1 Cor. 12:31).
Then he added a most significant contrast: "Though I speak with the
tongues of men and of angels, and have not charity, I am become as
sounding brass, or a tinkling cymbal" (1 Cor. 13:1).
Paul was well aware of the difference between the fullness of the gospel
and the emptiness of the godless philosophy that was beginning to make
inroads into the church. He had occasion to warn the Colossians of the
danger in "philosophy and vain deceit" (Col. 2:8). What he means is
"philosophy that is vain deceit. The apostle is not condemning philos-
ophy as such, nor is he denouncing philosophers. What he is warning
against is philosophy such as the false teachers at Colossae were parad-
ing, which was in reality emptiness and vanity, and was promoted by de-
56
DAY
ceit. The context suggests that this philosophy had to do with ceremonial
observances, human beliefs, traditions, and materialistic habits and
viewpoints, all of which tend to draw people away from the gospel of
God. It was doubtless also made up of profitless speculation on puerile
[foolish] questions, an empty show of specious arguments devoid of
facts. This kind of philosophy fills in the details of difficult questions with
plausible theories, that have a tendency to deceive its devotees and to
negate the preaching of the gospel of God."--S.D.A.
Bible Commentary,
vol.
7, pp. 201, 202.
What attitude should we take toward questions for which we can find no
good answer? 2 Tim. 2:23.
It takes a wise person to give an intelligent answer to a hard question,
but much less wisdom is needed to pose difficult and awkward questions.
Some questions are unanswerable either because of lack of information
or research, or because of finite minds being incapable of understanding
things too deep for them. For example, the nature of the Trinity, the com-
position of the 144,000, the reason for Satan's sinning, and the language
spoken by Adam and Eve. Such questions lead inevitably to wrangling by
those trying to find an answer because there are insufficient facts on
which to base a decision.
There always will be those willing to follow peculiar theories, per-
suaded by reason of their inability to understand it, that this new teaching
must be divinely inspired.
A testimony written in Melbourne, Australia in July 1892 gives this
counsel: "Men will come claiming to have great light; but those who have
experience in the cause of God will see that what they present as light is
great darkness. . . .
"The time has come when those who are rooted and grounded in the
truth may manifest their firmness and decision, may make known the fact
that they are unmoved by the sophistry, maxims, or fables of the ignorant
and wavering. Without foundation men will make statements with all the
positiveness of truth; but it is of no use to argue with them concerning
their spurious assertions. The best way to deal with error is to present the
truth, and leave wild ideas to die out for want of notice. Contrasted with
truth, the weakness of error is made apparent to every intelligent
mind."—Testimonies to Ministers,
pp. 164, 165.
Such an attitude may be hard to adopt, as often it seems to us that such
error must be attacked and exposed. However, doing so all too fre-
quently gives free advertisement to a falsehood and magnifies it out of all
proportion. More attention should be given to promulgating the
counterbalancing truth.
DAY
2.
Harmful.
Human speculations can harm both the individual and the
i
church.
J
What lasting effect results from "word" battles? 2 Tim. 2:14.
57
The phrase
striving about words
comes from a single word in Greek,
literally meaning "word-battling." The noun form is used in 1 Timothy
6:4 where it is translated "strifes of words." Striving of any kind,
whether of words or otherwise, leads to jealousy, misunderstanding,
pride, imputation of evil, and dissension. As Paul says, it leads to "the
subverting
of the hearers," a strong word which transliterated becomes
"catastrophe."
Those who hear such disputings about words are not edified, but rather
are confused. They begin to wonder if there is any solid truth that they
can hold on to as an anchor. The faith that they once had in the Scriptures
is gradually eroded. This brings shipwreck and catastrophe.
It is significant that having spoken of a war of words that result in no
profit (verse 14), Paul immediately shows the contrast (verse 15) by refer-
ring to the "word of truth." The intense study of words and the differ-
ences in meaning can be valuable, but such a task can produce persons
who "magnify nonessentials and trivia . . . steal valuable time from im-
portant matters and . . . confuse and upset the common man. The gospel
message does not depend upon the turn of a word here and there. The
goal of Christian living is . . . not skill in manipulating words or the abil-
ity to allegorize the plain words of Scripture."—S.D.A.
Bible Commen-
tary, vol. 7 ,
p. 336.
"Unless ministers and people practice the truth and are sanctified by
it, they will allow speculation regarding questions of no vital importance
to occupy the mind. This will lead to caviling [raising frivolous questions]
and strife; for countless points of difference will
arise."—Gospel Work-
ers,
p. 312.
DAY
What does Alexander the coppersmith's opposition demonstrate as to
n
whether the powerful word of God always silences opposition? 2 Tim. 4:
14, 15.
Convincing as it was, the apostle's preaching was resisted strongly by
Alexander, and we should not be surprised at this. For while the "word
of God is quick and powerful, and sharper than any twoedged
sword . . . and is a discerner of the thoughts and intents of the heart"
(Heb. 4:12), it is this very quality that reveals us to ourselves in all our
nakedness, often causing us to justify ourselves. Then, instead of repent-
ing and reforming, we turn to attacking the holy law that condemns us.
Time and again primitive peoples, after hearing the visiting missionary
tell the story of God's love for His children and His desire to rescue them
from the pit of sin, have said of the Bible: "This Book talks to us and tells
us what we are." Satan knows the vivifying power of the Word and has
directed countless attacks against the Bible. He induces bigots to burn it
so that it does not come into the hands of the searching soul.
ILLUSTRATIONS:
An example is seen in the action of King Jehoiakim
when he burned Jeremiah's written words (Jer. 36:20-32).
William Tyndale (1492-1536) translated the New Testament and the
Pentateuch into English. From his then safe retreat on the Continent he
58
had them printed and sent over to England. Most of the copies were
bought up and burned. But the price paid helped to print more of God's
Word.
Another way that Satan works is to prevail on so-called religious lead-
ers to retain to themselves the right of interpreting the Scriptures,
alleging that the ordinary person cannot understand the meaning of this
special Book. Or, if its circulation is so widespread that the Book be-
comes common, he influences those who have it to neglect it as a source
of deep study. That way the Bible gradually develops into a kind of
talisman on which an oath may be pronounced.
At times opposition to the preaching of God's Word, particularly when
it comes in the form of a decree from a mighty potentate who has the
power of life and death in his hands, would appear to be all-powerful. But
Paul knew the identity of the real instigator of the opposition and realized
that he needed spiritual weapons in order to wage war against evil spirits
(2 Cor. 10:3-5). So what better tool could he continue to use than the
spiritual Word of God?
"Nowhere could there exist an atmosphere more uncongenial to Chris-
tianity than in the Roman court. Nero seemed to have obliterated from
his soul the last trace of the divine, and even of the human, and to bear
the impress of Satan. His attendants and courtiers were in general of the
same character as himself—fierce, debased, and corrupt. To all appear-
ance it would be impossible for Christianity to gain a foothold in the court
and palace of Nero. . . .
". . . Even in Nero's household, trophies of the cross were won."
The Acts of the Apostles,
pp. 462,463.
DAY
3.
Gangrenous:
What is the significance of the simile that is used to describe the word of
false teachers? 2 Tim. 2:17.
The King James Version uses the word
canker.
Some Bibles give a
marginal alternative of
gangrene.
The latter is a transliteration of the ac-
tual word
gaggraina,
used only this once in the New Testament. The
term
canker
is now applied to a plant disease, notably in apple or pear
trees whereby the tree becomes deformed and slowly dies. It also is used
for a common disease of dogs when ulcers form in the ear. Gangrene, in
Paul's day, meant death of a mass of tissue, as in moist gangrene where
the flesh becomes swollen, discolored, blistered, and then bursts and
oozes a foul-smelling fluid. Ultimately blood poisoning ensues and then
death. The only cure for gangrenous flesh is amputation so that the dis-
eased parts which quickly spread infection cannot contaminate the as yet
healthy tissue. This remedy, in effect, is proposed by Paul. He advises us
to shun the ungodly talk of false teachers; otherwise the infection will
increase, given the slightest encouragement, and rapidly take possession
of the entire body; bringing corruption, mortification, and death.
59
ILLUSTRATION: To the disciples Judas appeared to be one of the lead-
ing spirits of the Twelve—capable, astute, forthright, assertive—but sud-
denly he was found to be a traitor. He was a traitor long before, scheming
for his own ends, yet outwardly perfectly respectable.
"Had Judas died before his last journey to Jerusalem he would have
been regarded as a man worthy of a place among the twelve, and one who
would be greatly missed."—The
Desire of Ages,
p. 716.
He is a perfect example of words that eat like gangrene. "Judas had not
decided that Jesus was not the Son of God; but he was questioning, and
seeking to find some explanation of His mighty works. . . .
. . He expressed doubts that confused the disciples. He introduced
controversies and misleading sentiments, repeating the arguments urged
by the scribes and Pharisees against the claims of Christ. . . . He would
introduce texts of Scripture that had no connection with the truths Christ
was presenting. These texts, separated from their connection, perplexed
the disciples, and increased the discouragement that was constantly
pressing upon them."—The
Desire of Ages,
pp. 718, 719.
His subtle reasoning had a gangrenous effect upon his own character,
but there was no outward evidence of this. But when the crisis came his
character was revealed for what it was and what it had been. The end
result was terrible and nauseating to behold:
"The wicked throng . . . were leading Jesus to the place of crucifixion.
As they passed a retired spot, they saw at the foot of a lifeless tree, the
body of Judas. It was a most revolting sight. His weight had broken the
cord by which he had hanged himself to the tree. In falling, his body had
been horribly mangled, and dogs were now devouring
it."—The Desire of
Ages,
p. 722.
There is another form of gangrene, too, in the words that we use. James
says, "The tongue is a fire, a world of iniquity: so is the tongue among our
members, that it defileth the whole body" (James 3:6). The wise man
says, "Death and life are in the power of the tongue" (Prov. 18:21). How
careful, then, we should be in regard to the words that emanate from our
lips. Thoughtless rumor can work tremendous harm, and innuendoes
against a person can ruin his or her character and reputation and reduce
the individual to utter despair. This must be our watchword:
Watch our
words.
DAY II. MISUSE OF GOD'S WORD (2 Tim. 3:7).
151
THINK IT THROUGH: Why is it that even many students of the Bible do
not find truth or the One who is Truth?
Pilate asked the famous question "What is truth?" (John 18:38). But he
did not wait for an answer, although He who was "the way, the truth, and
the life" (John 14:6) was standing there before him. Likewise, the scribes
and the Pharisees, as learned as they were in theological knowledge,
searched the Scriptures in order to obtain eternal life while ignoring the
One who had come to bring eternal life. (See John 5:39.)
It is essential to remember that the Bible is a different kind of book; it
60
can be analyzed, dissected, criticized like any other literature. And this
process often obscures the real purpose of the Book, namely, to make us
wise unto salvation. Only using it to accomplish this last purpose leads to
sound doctrine. (See 2 Tim. 4:3; Titus 1:9.)
"The frequent reference to the 'sound, healthy words' in these Epistles
by Paul, and from which he urges his disciples and successors never to
depart, indicate to us the deep importance Paul and the first generation of
believers attached to the words and expressions used by the apostles and
those who had been with the Lord.
"False doctrines so easily might creep in, and a lax life, too, Paul
knew, was the almost invariable accompaniment of false doctrine, hence
these repeated exhortations of his to these representative teachers, Timo-
thy and Titus, of the second generation of Christians, to hold fast the
form of sound, healthy words."—C. J. Ellicott,
Ellicott's Bible Commen-
tary
(Grand Rapids, Mich.: Zondervan Publishing House, 1971), p. 1104.
THINK IT THROUGH: Is it possible for me to study the Bible faithfully
and still misuse it?
Perhaps the most subtle misuse of God's Word is that of digging deeply
into the Bible, learning its verses, studying its backgrounds and cus-
toms—all excellent objectives, but actually not the most productive use if
we fail to discover the Saviour revealed in its pages.
DAYFURTHER STUDY AND MEDITATION:
Read
Testimonies to Ministers,
E
pages 105 to 111, noting that both good and evil angels are eager to guide
us.
Read
Christ's Object Lessons,
"Hidden Treasure," pages 110 to 113,
noting the dangers of human speculation.
-
SUMMARY:
The fertile human brain has discovered many of the secrets
of nature and applied them in both good and bad ways. Unconverted
scholars and researchers have made many fascinating discoveries and ac-
complish some remarkable exploits. But, when it comes to dealing with
spiritual truth, the unconverted are out of their field and their studies lead
to speculation which, apart from revelation, results in raising questions
and doubts. Only in God's Word is there certainty.
APPLICATION:
Do my lips utter my own words only or are they guided by God? Ps.
19:14.
When Eve heard the serpent speak, was she convinced that this was a
miracle and that therefore she was hearing truth? She did not die when
she touched the forbidden fruit. What logical and theological conclu-
sions might be drawn from this fact?
Are there side issues or questions that are popular in my church but
lead to dissension or tension? What can I do to help others to become
interested in more appropriate issues?
61
Miry (t) M2=0
Vessells o Honor
GY.Lnfl
Lesson
THIS WEEK'S STUDY: 2 Tim. 1:15-18; 2:20, 21; 4:10-20.
DAY MEMORY TEXT: "In a great house there are not only vessels of
gold and of silver, but also of wood and of earth; and some to honour,
and some to dishonour" (2 Tim. 2:20).
CENTRAL THOUGHT:
Those early Christians who stood true to their
profession of faith, including those who are well known and those who
are not so well known to us, were used by God to be a source of blessing
and help to all with whom they came in contact.
OVERVIEW
Honor Roll
Dishonor Roll
Onesiphorus (1:16-18)
Crescens (4:10)
Titus (4:10)
Luke (4:11)
Mark (4:11)
Tychicus (4:12)
Priscilla and Aquila (4:19)
Erastus (4:20)
Trophimus (4:20)
Phygellus (1:15)
Hermogenes (1:15)
Hymenaeus (2:17)
Philetus (2:17)
Demas (4:10)
INTRODUCTION:
This week we turn our attention from the unprofitable
human disputations that we studied last week to an emphasis on people
who were associated with the apostle Paul and are mentioned by name in
his second epistle to Timothy. Some of these have received more promi-
nence than others in the Scriptures. And there are several that we know
next to nothing about. Some doubtless have their names written in the
Lamb's book of life, whereas others seem to have turned back from their
commitment.
Among the latter, Paul lists Phygellus, Hermogenes, Hymenaeus, Phi-
letus, and Demas. Theirs is a sad record of apostasy and betrayal. Be-
cause Paul does not hesitate to mention them by name they serve as sort
of a negative honor roll, warning Christians throughout the history of the
church of the danger of worldliness and apostasy.
But our emphasis in this lesson will be on the positive honor roll found
in Paul's second letter to Timothy. While those listed wait for their eter-
nal reward, they are a constant source of encouragement to believers to
stand firm in difficulty, to support the hands of God's ministers, to be a
refreshing influence on all they meet, and to be accounted vessels of
62
1
honor in the Master's house. All such will indeed shine as the stars in the
kingdom of their heavenly Father.
DAY I. ONESIPHORUS (2 Tim. 1:16-18; 4:19).
Onesiphorus was well named. His name means "bearing profit," or
"bringing advantage, pleasure." That precisely fits the apostle's descrip-
tion of Onesiphorus' attitude to the prisoner in Rome—"he oft refreshed
me." His was not a fleeting visit to the foul prison in order to ease his
conscience, but again and again he endangered himself in order to bring
solace, joy, and uplift to Paul in his horrible dungeon. And he did this at a
time when some of the believers were ashamed of their leader because he
had been arrested, when the appeal of the world had caused some to
make shipwreck of their faith, and when circumstances appeared to be
and were most forbidding. But Onesiphorus provided the antidote.
"In this trying time Paul's heart was cheered by frequent visits from
Onesiphorus. This warm-hearted Ephesian did all in his power to lighten
the burden of the apostle's imprisonment. His beloved teacher was in
bonds for the truth's sake, while he himself went free, and he spared him-
self no effort to make Paul's lot more bearable."—The
Acts of the Apos-
tles,
p. 490.
We do well to note this act of kindness on the part of a humble believer.
Leaders who bear responsibility often are very much alone, and by the
nature of their work they must make decisions which give them anxious
care. They too need the comfort of their fellow workers and believers.
Even the almost undiscourageable apostle appreciated the help of this
brother who was not carrying a heavy load of responsibility. We do well
to encourage each other, for we do not know what burdens are pressing
upon others, nor should we assume that leaders have no need of a kindly
word because they are in full-time service for the Lord.
What does Paul indicate about Onesiphorus' intent and persistence?
2 Tim. 1:17.
Note Onesiphorus' persistence: "He sought . . . very diligently, and
found" (verse 17). He was not easily turned aside when his first inquiries
drew a blank, but like the shepherd of the parable (Luke 15:4) he
searched until success came.
Quite evidently Onesiphorus had the full support of his wife and family
in his ministration, a fact which Paul acknowledged in his final greeting
(4:19) as well as in his earlier mention (1:16).
II.
CRESCENS
(2 Tim. 4:10).
Outside of this brief mention nothing is known about Crescens. Appar-
ently he, as did Titus, left Rome at Paul's request to carry on an assigned
mission. In this respect, his name, which means "growing" or "increas-
ing," may give some insight into his value as a Christian laborer. An early
Christian tradition indicates that he became a bishop.
63
DAY
,R
III.
TITUS (2 Tim. 4:10).
Titus was a genuine foreign missionary, for we find that not only did he
accept this appointment to Dalmatia (4:10), but that earlier he had been
sent to Crete where a good organizer was needed to strengthen the early
work (Titus 1:5). He was the first Christian bishop of that island. At one
time he had served as Paul's envoy to Corinth from where he returned a
faithful report of conditions in that church. Because Paul knew that in
their current condition the believers would not profit by his labors, he had
"sent Titus to prepare the way for a visit from himself later
on."—The
Acts of the Apostles,
p. 301. (See 2 Cor. 7:6-8.)
"He had hoped to meet Titus at Troas and to learn from him how the
words of counsel and reproof sent to the Corinthian brethren had been
received, but in this he was disappointed."—The
Acts of the Apostles,
p.
323. However, he finally met with him at Philippi and then was able to
send his second preserved letter to the Corinthians (2 Cor. 2:12, 13; 7:5,
6). Titus was a convert who was uncircumcised and hence the focus of a
controversy about whether this rite should be required of non-Jewish
Christians (Gal. 2:1-9).
SEARCH AND LEARN: What insights into Titus' work and character are
found in the following references?
2 Cor. 8:23
2 Cor. 12:18
Titus 1:1-5
IV.
LUKE (2 Tim. 4:11).
What pathos there is in the word
only
(KJV) or
alone
(RSV); but what
comfort in the fact that Paul's only companion was "the beloved" physi-
cian (Col. 4:14)! Luke was the writer of the third Gospel and of the Acts
of the Apostles.
What do we learn about Luke as indicated in the change from the third
person to the first in the recital of the missionary journeys? (See Acts 16:10-
17; 20:5 to 21:18; 27:1 to 28:16.)
These mutual experiences must have endeared this physician to Paul,
and his medical knowledge and spiritual help would compensate to some
extent for the disadvantage of being the "only" companion left. Luke's
double talent would have been most helpful to Paul at this time.
"Never had the apostle needed the ministrations of his brethren as
now, enfeebled as he was by age, toil, and infirmities, and confined in the
damp, dark vaults of a Roman prison. The services of Luke, the beloved
disciple and faithful friend, were a great comfort to Paul and enabled him
to communicate with his brethren and the world without."—The
Acts of
the Apostles,
p. 490.
64
DAY V. MARK (2 Tim. 4:11).
Mark's first experience in missionary endeavor began in a most heart-
ening way in Cyprus, but after a further sea voyage to Asia Minor his
courage failed. At Perga "John [Mark] departing from them returned to
Jerusalem" (Acts 13:13).
"Mark, overwhelmed with fear and discouragement, wavered for a
time in his purpose to give himself wholeheartedly to the Lord's work.
Unused to hardships, he was disheartened by the perils and privations of
the way. He had labored with success under favorable circumstances;
but now, amidst the opposition and perils that so often beset the pioneer
worker, he failed to endure hardness as a good soldier of the cross. . . .
Mark was intimidated and, losing all courage, refused to go farther and
returned to Jerusalem.
"This desertion caused Paul to judge Mark unfavorably, and even se-
verely, for a time
."—The Acts of the Apostles,
pp. 169, 170.
When Paul and Barnabas were considering a second missionary tour,
"Paul thought not good to take him with them, who departed from
them . . . and went not with them to the work" (Acts 15:38).
Because Barnabas felt a special responsibility for his relative what did he
decide to do, even at the expense of a disagreement with Paul? Why do you
think he made such a decision? Acts 15:39.
The sequel is a victory carved out of failure and shows great credit to
John Mark and great credit also to Paul, who recognized his earlier short-
sightedness by giving great praise to Mark—"profitable to me." Further-
more, in Philemon 24 he identified him as a fellow laborer. How well
Mark illustrates the triumphant note: "Rejoice not against me, 0 mine
enemy: when
I
fall, I shall arise" (Micah 7:8)!
VI. TYCHICUS (2 Tim. 4:12).
What outstanding character trait does Paul attribute to Tychicus in
Ephesians 6:21, 22 and Colossians 4:8?
Tychicus was a comforter, both to the Colossians and to the Ephe-
sians. Paul describes him as "a beloved brother, and a faithful minister
and fellowservant" (Col. 4:7) and gives an almost identical recommenda-
tion to the Ephesians. When Timothy responded to the request to leave
the care of the church at Ephesus in order to visit Paul in Rome, the be-
lievers in that city naturally would be disappointed. But they would be-
come happy again when the arrival of Tychicus was announced. Here
was a man who could faithfully bring blessing and comfort, a work that
the Lord Himself delights in: "For thus saith the Lord, Behold,
I
will
extend peace to her like a river. . . . As one whom his mother
comforteth, so will I comfort you; and ye shall be comforted" (Isa. 66:12,
13).
65
"Paul . . . again repeated the urgent request that Timothy come to him
soon. . . . And lest Timothy should hesitate, fearing that the church at
Ephesus might need his labors, Paul stated that he had already dis-
patched Tychicus to fill the vacancy."—The
Acts of the Apostles,
p. 508.
DAY VII. PRISCILLA AND AQUILA (2 Tim. 4:19).
There are four references to this godly couple in the New Testament
from which we learn much of their character. It is interesting to note that
sometimes the husband is mentioned first (Acts 18:2, 26 and 1 Cor.
16:19), sometimes the wife, Prisca or the diminutive Priscilla (Acts 18:18;
Rom. 16:3; 2 Tim. 4:19). "The placing of Priscilla's name first . . . would
be explained if she were a highborn Roman."—S.D.A.
Bible Commen-
tary,
vol. 6, p. 359.
The name
Prisca
does suggest a connection with the Prisci clan from
which over a lengthy period had come a long series of consuls. "The mar-
riage of Aquila and Priscilla might be an example, therefore, of the influ-
ence of educated Jews among the higher class of women at Rome."—
S.D.A.
Bible Commentary,
vol. 6, pp. 358, 359.
This family's devotion to Paul is shown in his statement that they
"have for my life laid down their own necks" (Rom. 16:4), perhaps not
literally true, but a token of their willingness to sacrifice everything, even
life itself, for their friend. Inspiration is silent on the particular incident or
incidents involved, but it may have been that they "had risked their lives
for Paul, perhaps during the attack of the Jews in Corinth . . . or again in
the uproar in Ephesus."—S.D.A.
Bible Commentary,
vol. 6, p. 650.
What other service had this couple rendered to the church? Rom. 16:3, 4;
Acts 18:26.
Evidently these earnest people were hosts to the Roman believers,
willingly allowing their home to be a meeting place for the church. This
was a continuation of their earlier hospitality; for when the apostle ar-
rived in Corinth where the pair had settled after their expulsion from
Rome, "he abode with them" (Acts 18:3), and their common skill of
tentmaking provided an initial bond of friendship. Their knowledge of the
Bible must have been profound as they were able to instruct one who was
"mighty in the scriptures" (Acts 18:24).
"Aquila and Priscilla were not called to give their whole time to the
ministry of the gospel; yet these humble laborers were used by God to
show Apollos the way of truth more perfectly. The Lord employs various
instrumentalities for the accomplishment of His purpose; and while some
with special talents are chosen to devote all their energies to the work of
teaching and preaching the gospel, many others, upon whom human
hands have never been laid in ordination, are called to act an important
part in soul saving."—The
Acts of the Apostles,
p. 355.
66
DAY
rej
IUO,
VIII.
ERASTUS (2 Tim. 4:20).
One of the Bible's unsung heroes is Erastus, who held a prominent po-
sition as chamberlain or manager of Corinth. He had responsibility for
the supervision of streets and public buildings.
"A paving block has been found at Corinth dating from the middle of
the 1st century A.D. and bearing the inscription, `Erastus, in return for
his aedilship, laid the pavement at his own expense.' Scholars generally
identify this Erastus with the one here mentioned [Acts 19:22]."—S.D.A.
Bible Commentary,
vol. 6, p. 378. (See also Rom. 16:23.)
IX.
TROPHIMUS (2 Tim. 4:20, last part).
The very presence of this Gentile Christian from Ephesus and his asso-
ciation with Paul in the city of Jerusalem raised the suspicions of the Jews
who quickly assumed, but wrongly, that he had been into the temple and
thereby had polluted the holy place (Acts 21:28, 29). The uproar that fol-
lowed ultimately led to Paul's imprisonment and trial before two Roman
governors and his appeal to Caesar. This was an example of the wall of
partition that existed between Jews and Gentiles. That it overflowed at
times between Jewish and Gentile Christians is evident from the follow-
ing:
"Paul . . . desired to meet the church at Jerusalem, and bear to them
the gifts sent by the Gentile churches to the poor brethren in Judea. And
by this visit he hoped to bring about a firmer union between the Jewish
and the Gentile converts to the faith
."—The Acts of the Apostles,
p. 389.
Both Trophimus and Tychicus (Acts 20:4) must have been good exam-
ples of Gentile Christians to have been selected in the party that was re-
turning from Europe with the goodwill offerings for the Jewish believers.
X.
CHRISTIANS AS VESSELS (2 Tim. 2:20, 21).
How should we interpret the illustration of Christians being vessels?
2 Tim. 2:20, 21.
Note that in the same house there are different categories of vessels:
gold and silver for special purposes, wood and earth for common use.
The gold and silver vessels represent believers who have been purged
from youthful lusts and who serve God with a pure heart (verse 22). Such
vessels are never discarded. The other vessels represents those who do
not continue in righteousness, faith, love, and peace. When broken or no
longer usable such vessels are discarded. The metaphor is not exact, for
Christians do not suddenly become golden vessels at the time of their
baptism. There is a development or growth in character, or, conversely, a
lack of growth and degeneration.
ILLUMINATION:
"Our hearts are to be cleansed from every feeling of
superiority, and the living principles of the truth are to be planted in the
soul. Young and aged and middle-aged should now be practicing the vir-
67
tues of Christ's character. They should daily be making spiritual develop-
ment, that they become vessels unto honor in the Master's service."—
Testimonies,
vol. 9, p. 278.
"Some household utensils do only temporary service; that is, when
broken or no longer needed, they are discarded as worthless. . . . Such
members will be destroyed in the judgment. . . .
"The difference between the household utensil of dishonor and the
church member of dishonor is that the church member may change his
nature and become precious to God and worthy of eternal life."—S.D.A.
Bible Commentary, vol.
7, p. 338.
Paul changes the metaphor somewhat in writing to another church
when he reminds members that the gospel treasure is contained in frail
vessels of earth and that the glory and the power derives from the One
who fills and uses the vessel (2 Cor. 4:6, 7).
DAYFURTHER STUDY AND MEDITATION:
Read
Testimonies,
volume 6,
E
pages 294 to 298 and 305 to 309, noting the suggestions made to church
members. For those who do not have ready access to this book, the fol-
lowing are some of the points that should be noted:
1.
The Lord calls on the members of His church to take up the work
lying nearest us.
2.
Many in need of help have been passed by.
3.
Because of our neglect of those who have been wounded and
bruised by the adversary the Lord has looked with disfavor on His
church.
4.
Wherever a church is established
all the members
should engage
actively in missionary work.
5.
There must be an awakening among the people of God. The entire
church is to be tested.
6.
The Saviour assures us that our work is noted in heaven, and that
the recompense cannot fail.
7.
Truehearted service for God brings a reward, even in this life.
SUMMARY:
The different Christians we have studied about in this les-
son had purged themselves from false doctrines and words of men and
had become sanctified vessels, fit for the Master's use (2 Tim. 2:21). They
carried a "treasure in earthen vessels . . . that . . . the power may be of
God" (2 Cor. 4:7), and became, so to speak, golden and silver vessels
instead of wooden and clay vessels.
APPLICATION:
Do I become discouraged by initial failure?
How diligent am
I
in seeking out and comforting the disheartened?
Am
I
willing to work for the church although I may not receive any
recognition for my services?
Would any of my fellow workers or associates call me "beloved"?
68
Christian Mrttues
THIS WEEK'S STUDY: 2 Tim. 2:22-26.
DAY MEMORY TEXT: "Continue thou in the things which thou hast
learned and hast been assured of, knowing of whom thou hast
learned them" (2 Tim. 3:14).
CENTRAL THOUGHT:
In our daily lives we Christians will show those
characteristics that mark us as followers of the meek and lowly Jesus.
OVERVIEW-2 Tim.
2:22-26
What to Avoid
What to Follow
Youthful lust (v. 22)
Foolish and unlearned
questions (v. 23)
Strife (v. 24)
The snares of the
devil (v. 26)
Righteousness (v. 22)
Faith (v. 22)
Charity (love) (v. 22)
Peace (v. 22)
Gentleness (v. 24)
Patience (v. 24)
Meekness (v. 25)
INTRODUCTION:
The new covenant anticipates that those who live un-
der its provisions will be seen to possess and practice those virtues that
were so perfectly exemplified in the Author of the new covenant. This
does not imply that theirs will be a covenant of works, but rather that the
fruitage of a life dedicated to Christ will be the good deeds and virtues
that are shown in the Scriptures. The old life was marked by vices—the
lusts of the flesh, the pride of life, and the lust of the eyes (1 John 2:16),
the things which please and appeal to the fancy for the time but will ulti-
mately vanish. "The world passeth away, and the lust thereof: but he that
doeth the will of God abideth for ever" (verse 17).
The contrast between the unconverted and the converted person is
brought out strongly in Paul's letter to the Galatians. There he enumer-
ates in some detail the "works of the flesh" (Gal. 5:19-21). After naming
seventeen different vices he adds the revealing words, "and such like."
Then he states the solemn truth: "of the which I tell you before, as I have
also told you in time past, that they which do such things shall not inherit
the kingdom of God" (verse 21). Then the mood changes as he enumer-
ates the fruit of the Spirit—nine aspects of a rich, rewarding, satisfying
experience that brings honor and glory to the Lord (verses 22, 23). These
fruits were exemplified in the lives of both writer and receiver of the epis-
tle we are studying this quarter.
69
This week, then, we meet with high ideals, challenges to stir our spirit
and our dedication to the things of God—stimuli to setting an example of
our Christian profession, whether we be longtime Christians or compara-
tively new believers. Rather than concentrating on faults to be avoided
we will confine ourselves to the study of some of the Christian virtues and
spiritual fruits mentioned in the Second Epistle to Timothy. We also will
seek to make these abstract virtues more understandable by choosing Bi-
ble characters whose practical examples strongly manifest these virtues.
I. RIGHTEOUSNESS (2 Tim. 2:22).
This comprehensive term is the antithesis or opposite of sin. It is doing
right because it is right, not just doing it for a reward. It is obedience to
God's commands, doing His will through His grace and power at work in
our lives. Because we are born with inherited tendencies toward sin and
live in the territory of the tempter, we are no match for him as human
beings. But God makes possible the kind of righteousness He expects.
He puts in the hearts of those who yield themselves to Him the desire to
love and obey Him.
ILLUSTRATION: In what way does the experience of Adam's second son,
Abel, illustrate how righteousness blends faith and works? 1 John 3:12.
The apostle John doubtless had heard the Lord's reference to "righ-
teous Abel" (Matt. 23:35). The little we know about this first martyr is
that he offered a lamb and not fruit as a sin offering (Gen. 4:3, 4) and that
doing so was a demonstration of his faith "by which he obtained witness
that he was righteous" (Heb. 11:4). He simply did what God asked him to
do, this act of faith showing his trust in the divine Lamb of God to forgive
his sins. God honored his faith and accounted him righteous.
H. FAITH (2 Tim. 2:22).
In his first epistle to Timothy, Paul, recognizing Timothy's youth, ex-
horted him to be an example to others in many respects, one of which was
faith (I Tim. 4:12). What is faith?
"Faith is trusting God—believing that He loves us and knows best
what is for our good. Thus, instead of our own, it leads us to choose His
way. In place of our ignorance, it accepts His wisdom; in place of our
weakness, His strength; in place of our sinfulness, His righteousness.
Our lives, ourselves, are already His; faith acknowledges His ownership
and accepts its
blessing."—Education,
p. 253.
Faith is a virtue that comes from outside of us and then, like a tender
plant, with nurture and care grows within us. "Faith is the gift of God,
but the power to exercise it is ours. Faith is the hand by which the soul
takes hold upon the divine offers of grace and
mercy."—Patriarchs and
Prophets,
p.431.
Exercising faith is more difficult when external circumstances are for-
bidding; and in times of prosperity when there seems to be less call for it,
faith often diminishes. How then can and does it grow?
70
DAY
"Throughout the history of God's people great mountains of difficulty,
apparently insurmountable, have loomed up before those who were try-
ing to carry out the purpose of Heaven. Such obstacles are permitted by
the Lord as a test of faith. When we are hedged about on every side, this
is the time above all others to trust in God and in the power of His Spirit.
The exercise of a living faith means an increase of spiritual strength and
the development of an unfaltering trust. It is thus that the soul becomes a
conquering power. Before the demand of faith, the obstacles placed by
Satan across the pathway of the Christian will disappear."—Prophets
and Kings,
pp. 594, 595.
How did the problems that confronted Paul in his endeavors to preach the
gospel in the citadels of heathenism and unbelief enable his faith to grow? 2
Cor. 11:23 to 12:9.
From the dungeon of Philippi to the contempt on Mars' hill, and the
stoning at Lystra, in manifold trials Paul had exercised strong faith, and
he recalled some of these experiences to Timothy (2 Tim. 3:11). But his
emphasis was on faith, not on tribulation—a faith moreover that is dis-
tinct from presumption. Faith has a foundation—the Word of God and its
promises—whereas presumption accepts an easy religion; is devoid of
self-denial, obedience, and effort; and is not divorced "from the follies of
the world." (See
The Great Controversy,
p. 472.)
"When thick clouds of darkness seem to hover over the mind, then is
the time to let living faith pierce the darkness and scatter the clouds. True
faith rests on the promises contained in the Word of God, and those only
who obey that Word can claim its glorious promises."—Early
Writings,
p. 72.
ILLUSTRATION:
There is a wide choice from which to select a specific
Bible character to illustrate faith in action. But Abraham stands out as
one who demonstrated complete trust in God's directions, first in the
promise of a son when outward appearances shouted "Impossible"
(Gen. 15:6), and then in his readiness to slay that promised heir at God's
command, believing that he would be raised to life again. (See Heb.
11:17-19.)
DAY HI. CHARITY (2 Tim. 2:22).
Love is a reflection of the character of God Himself, for "God is love"
(1 John 4:8, 16). It was love for God that made Paul travel incessantly in
order to carry the message of the love of God to earth's inhabitants; it
was that same love that enabled him to endure afflictions, misunderstand-
ings, persecution, and imprisonment, for the sake of the gospel. His love
for his Master made him count any earthly prize as worthless (Phil. 3:8).
"Our love is frequently selfish, for we confine it to prescribed limits.
When we come into close union and fellowship with Christ, our love and
sympathy and our works of benevolence will reach down deeper and will
widen and strengthen with exercise. The love and interest of Christ's fol-
71
J
lowers must be as broad as the world. Those who live merely for 'me and
mine' will fail of
heaven."—Testimonies,
vol. 3, p. 530.
This binding cement of love unites Christ's church, a body of believers
who are so imbued with the Spirit of God that their supreme objective in
life is to do His will. After Pentecost the believers were said to be "of one
heart and of one soul" (Acts 4:32)—and such love will be the motive
power for the loud cry that will finish God's work on earth.
"When men are bound together, not by force or self-interest, but by
love, they show the working of an influence that is above every human
influence. Where this oneness exists, it is evidence that the image of God
is being restored in humanity, that a new principle of life has been im-
planted. It shows that there is power in the divine nature to withstand the
supernatural agencies of evil, and that the grace of God subdues the self-
ishness inherent in the natural heart."—The
Desire of Ages,
p. 678.
ILLUSTRATION:
Jonathan, Saul's eldest son, was willing to forego the
royal succession and to brave his father's insane rage to save the life of
one who should succeed as king instead of him. David testified concern-
ing Jonathan's love: "Thy love to me was wonderful, passing the love of
women" (2 Sam.
1:26).
IV. PEACE (2 Tim. 2:22).
What do we learn about peace from its vivid physical portrayal in one of
Christ's most impressive miracles? Mark 4:37-39.
The stormy wind and the tossing waves terrified the toiling disciples,
but then the Master said, "Peace, be still. . . . And there was a great
calm."
However, Paul was concerned with inward peace of heart, the absence
of warfare, enmity, and envy between individuals, and the peace that
comes from the knowledge of sins forgiven. The wise man said that
"when a man's ways please the Lord, he maketh even his enemies to be
at peace with him" (Prov. 16:7). This virtue of peace is not a product of
the natural heart; it is a gift of God: "Now the Lord of peace himself give
you peace" (2 Thess. 3:16). The greatest manifestation of this gift was the
incarnation when the Lord of glory came to a world of sinners to bring
them pardon and peace. No wonder the heavenly choir sang, "Glory to
God in the highest, and on earth peace" (Luke 2:14). Among the parting
words of Christ 33 years later was His promise that although in the world
His disciples would have tribulation, in Him they would have peace (John
16:33). "Peace I leave with you, my peace I give unto you. . . . Let not
your heart be troubled" (John 14:27). What blessings would abound if all
the children of God, had the peace of God in their hearts and were peace-
makers!
ILLUSTRATION:
The Bible character who may best illustrate the virtue
of peace is Isaac. In searching for a more permanent encampment he re-
traced his father's wanderings and found wells of precious water that
Abraham had dug, but which had been blocked up. Isaac's servants
72
unblocked them and restored fresh water again, but the Philistines came
and claimed them as their own. Twice there was contention between the
herdsmen, but Isaac placidly moved on until the "Lord . . . made room"
for him (Gen. 26:17-23). He refused to claim his lawful rights, renouncing
them for the sake of peace.
DAY V. GENTLENESS (KINDNESS) (2 Tim. 2:24).
Paul admonished the servants of the Lord to show this quality to all
about them. From the context we learn that gentleness as it is used here is
the opposite of striving or disputing about topics that are unprofitable and
foolish. To hold an opinion strongly is one thing; to remain firm in our
convictions without annoying those who do not agree is another. There
will always be differences of opinion or interpretation, but the gentle
Christian will be the one who grants the other person the right to keep his
own opinion. Gentleness is often considered a synonym for weakness,
but the psalmist says, "Thy gentleness hath made me great" (Ps. 18:35).
Gentleness comprises those acts of decency and kindness that are calcu-
lated not to hurt or offend. The meaning is well illustrated by the Labra-
dor retriever dog that picks up a fragile egg and carries it unbroken to its
master. The dog is strong and one bite would crush the egg, but its
strength is controlled by its gentleness.
What source alone can give us a gentle spirit? James 3:17.
Good counsel to
"men in every position of trust"
(Testimonies to Min-
isters,
p. 263), which includes those in a position of responsibility and
superiority, is as follows: "In your dealing with others, whatever you see
or hear that needs to be corrected, first seek the Lord for wisdom and
grace, that in trying to be faithful you may not be rude. Ask Him to give
you the gentleness of
Christ."—Testimonies to Ministers,
p. 264.
ILLUSTRATION:
The apostle Paul generally is thought of as rugged, in-
dependent, and forthright, withstanding Peter to the face for example
(see Gal. 2:11-14), not suffering fools gladly (though that is an expression
he uses of others in 2 Corinthians 11:19). But we choose him as an exem-
plar of gentleness because the word translated
gentle
in our text is used
only once more in the New Testament, and that by Paul himself about
himself. He says: "We were gentle among you, even as a nurse
cherisheth her children" (1 Thess. 2:7). That his attitude was inspired by
love for the Thessalonians is evidenced by what follows in verses 8
through 11 where he adds the simile of a father and his children.
DAY VI. PATIENCE (2 Tim. 2:24).
The Greek word translated
patient
in 2 Timothy 2:24 occurs only once
in the New Testament and is formed from three other words meaning "to
hold oneself against evil," that is, "enduring evil," or "forbearing." The
common word for
patience
in the New Testament has the idea of perse-
73
verance or remaining under the difficulty and not giving up. These ideas
overlap and present desirable qualities that are needed especially in the
present evil world of injustice.
"Paul's patience and cheerfulness during his long and unjust imprison-
ment, his courage and faith, were a continual sermon. His spirit, so unlike
the spirit of the world, bore witness that a power higher than that of earth
was abiding with him. . . .
" . . The Christian who manifests patience and cheerfulness under
bereavement and suffering, who meets even death itself with the peace
and calmness of an unwavering faith, may accomplish for the gospel
more than he could have effected by a long life of faithful labor."—The
Acts of the Apostles,
pp. 464, 465.
In the well-known parable of the sower the interpretation of the good-
ground hearer is one who hears the word, understands and receives it,
and bears fruit. (See Matt. 13:23; Mark 4:20.) Luke's recital adds an inter-
esting thought: "Having heard the word, keep it, and bring forth fruit
with patience"
(Luke 8:15, emphasis supplied). Every farmer or gardener
knows that there is a waiting time between seed sowing and harvest, and
a little child realizes this truth readily when he looks day after day to see if
his seeds are peeping through the soil. "The husbandman waiteth for the
precious fruit of the earth, and hath long patience for it" (James 5:7).
How is patience developed? James 1:3.
"Though we can not see the definite outcome of affairs, or discern the
purpose of God's providence, we are not to cast away our confidence.
Remembering the tender mercies of the Lord, we should cast our care
upon Him, and with patience wait for His salvation."—Christ's
Object
Lessons,
p. 61.
ILLUSTRATION:
The obvious choice for a Bible character to illustrate
patience is the one selected by an inspired writer: "Ye have heard of the
patience of Job" (James 5:11).
VII. MEEKNESS (TEACHING ABILITY) (2 Tim. 2:25).
The word translated "apt to teach" in verse 24 is transliterated into the
English as "didactic," which describes a person who has been instructed
and qualified to pass on information. While the word
didactic
has ac-
quired a somewhat harsh meaning, suggesting pride in superior knowl-
edge, it really means "to act like a teacher," that is, "to instruct," "to
explain," "to clarify." Paul evidently had this idea in mind, for he joins
"apt to teach" with "in meekness instructing," showing that he expected
a didactic person also to be meek.
Meekness always is the mark of a true teacher, for the knowledge that
he has acquired has introduced him to greater areas of ignorance that he
has not yet explored. Recognizing this induces a feeling of humility in
him.
DAY
74
ILLUSTRATION:
Sir Isaac Newton, who is reputed to have added to
mathematical knowledge more than all other mathematicians who pre-
ceded him, apart from saying anything about his researches into physics,
astronomy, and theology, was a meek and humble man. Of himself he
said: "To myself I seem to have been only like a boy playing on the
seashore, and diverting myself in now and then finding a smoother pebble
or a prettier shell than ordinary, whilst the great ocean of truth lay all
undiscovered before me." (See also
Education,
p. 133.)
What characteristics of meekness make it distinct from servility?
"Meekness is precious grace, willing to suffer silently, willing to en-
dure trials. Meekness is patient and labors to be happy under all circum-
stances. Meekness is always thankful and makes its own songs of happi-
ness, making melody in the heart to God. Meekness will suffer
disappointment and wrong, and will not
retaliate."—Testimonies,
vol. 3,
p. 335.
"I would plead with those who have accepted the position of teachers,
to first become humble learners, and ever to remain as pupils in the
school of Christ to receive from the Master lessons of meekness and low-
liness of heart.
"—Testimonies,
vol. 4, p. 527.
DAYFURTHER STUDY AND MEDITATION:
Search for other Bible charac-
2
ters who demonstrate one of the virtues studied in this lesson.
Meditate on the following: "How often the disciples' experience is
ours! When the tempests of temptation gather, and the fierce lightnings
flash, and the waves sweep over us, we battle with the storm alone, for-
getting that there is One who can help us. We trust to our own strength till
our hope is lost, and we are ready to perish. Then we remember Jesus,
and if we call upon Him to save us, we shall not cry in vain. . . . Living
faith in the Redeemer will smooth the sea of life, and will deliver us from
danger in the way that He knows to be best."—The
Desire of Ages,
p.
336.
Read
The Acts of the Apostles,
pages 529 to 533, on the transformation
of the soul.
SUMMARY:
The Christian life is a continual growth in grace, developing
various virtues that were enacted perfectly in the life of Jesus Christ on
earth. All are gifts of God, fruits of the Spirit that ripen with experience.
APPLICATION:
Do I
manifest strongly in my life any one of the Christian virtues? Does
my answer demonstrate meekness?
What virtue do
I
need to ask God to magnify in my life? Am I willing to
let Him do so?
75
amp
gb(0j
Roots of Apostasy
THIS WEEK'S STUDY: 2 Tim. 3:1-9.
DAY
MEMORY TEXT: "This know also, that in the last days perilous
1
times shall come" (2 Tim. 3:1).
CENTRAL THOUGHT:
In the same way that Satan seduced certain of
Paul's contemporaries into apostasy he will try to do the same in the last
days by debasement of moral and spiritual standards of living.
OVERVIEW—LAST-DAY PERILS
Selfishness
2Tim. 3:2, 3
Wordliness
2Tim. 3:4
Formalism
2Tim. 3 :5
False teachings
2Tim. 3:8
INTRODUCTION:
Although not long ago it was thought by the false opti-
mists who expected a millennium of peace and happiness that the world
was getting better and better, it was not. Rather, the world is rushing
toward destruction. Many thinking observers are desperately afraid that
the world will end in violent self-destruction. This presents a gloomy out-
look, but Bible students have no reason to contradict this cheerless pre-
diction. Instead, theirs is a hopeful solution—one that is found in the in-
tervention of the Creator Himself.
Meanwhile, until that day when the. Lord shall return in glory, perilous
times are prophesied. But the peril comes not so much from human hands
raised in violence and hatred as it does from the crass selfishness that will
take possession of many hearts and turn them away from their only
hope—surrender to Christ.
This week's lesson may seem to be dealing mainly with negative
qualities. But it is designed to erect warning signals as to what the roots of
apostasy are. Only when we recognize them can we be shielded from the
evil circumstances and temptations that we can expect in these perilous
times.
Successful though he was in winning souls from the realm of Satan,
even Paul suffered disappointment and personal distress as he saw some
of his converts turn back from the faith that they had embraced. Particu-
lar examples are given of some of his old-time associates whose spiritual
successors walk the earth today. Although they were members of the
church, they were swept away by the tide of evil. We need to analyze the
ye"
76
reasons why they forsook their early love in order that we too may not be
deceived by and fall into the traps set by the archenemy.
DAY I. SELFISHNESS (2 Tim. 3:2, 3).
The first peril mentioned here sums up the remaining
ones—lovers of
their own selves.
This was and continues to be Satan's cardinal sin. His
"heart was lifted up" because of his beauty (Eze. 28:17). In his battle to
gain control of the minds of people today it is to be expected that he will
instill in them this deadly root of self-love. It leads logically to the next
peril—covetousness—for
when we assume that we ourselves are the
most important people, whose every whim must be granted, we begin to
covet what other people have and consider that we should possess such
things as well. Such covetousness led to Satan's downfall. Scripture re-
veals the inner workings of his mind: "Thou hast said in thine heart, I will
ascend. . . . I will exalt my throne. . . . I will sit also upon the
mount. . . . I will ascend above the heights of the clouds; I will be like the
most High" (Isa. 14:13, 14).
The list in 2 Timothy 3:2 continues:
boasters, proud, blasphemers.
These three characteristics would fit well the builders of the tower of Ba-
bel. Their intent was to make a name for themselves, to erect a huge
monument that would be their great pride, and to show their contempt for
God by their actions if not by their words; thus misrepresenting the image
and character of God to others. These loathsome traits are outgrowths of
the egotism that is bound to come when people ignore their Creator and
attempt to remake God in their own image. Paul lists the proud and the
boasters along with the "haters of God" in Romans 1:30.
The long chain introduced in Second Timothy continues with
disobedi-
ent to parents.
This is the natural result when children obey only the dic-
tates of their selfish hearts. While the fifth commandment is applicable to
people of whatever age as long as their parents are living, this expression
implies willful disobedience of young children, the first sign of a break-
down in home discipline and a possible forerunner of further disharmony
at a higher level.
What is the significance of the two ugly characteristics that follow in the
list that Paul gave to Timothy? 2 Tim. 3:2.
Unthankful,
because to be grateful or aware of a kindness or service
done is to admit that the person involved is in debt, so to speak, to the
donor. Selfishness wipes out such kindly feelings toward others, for it
arrogates to itself the idea of all-sufficiency with no favors asked or de-
sired.
Unholy
is being the opposite of all that is godlike, for He is holy and His
law is holy (Rom. 7:12).
Paul's list continues in verse
3—Without natural affection.
The Greek
word from which this expression is translated is the negative form of a
word meaning "to love," "to cherish," "to like," "to be fond of." In
77
these people of the last days, there is no inward principle of love, even for
their own kin.
Trucebreakers:
In its only other use in the New Testament, in Romans
1:31, this word is translated as "convenantbreakers." In other words,
those who do not keep their promises or agreements, but in a wider sense
such conduct breaks the covenant that God made with humanity, of
which such "trucebreakers" are willingly ignorant. They cannot be
trusted.
False accusers:
The Greek word is the noun form of a verb that means
"to thrust through," hence to slander or revile. False reports do indeed
cut through the heart and do the devil's work, for Satan is the one who
brought a false accusation against God Himself, charging Him with injus-
tice, oppression, and arbitrary dictatorship.
Incontinent:
This word and the next one are used only this once in the
New Testament. Literally, this word means "without power," which in-
cludes the usual meaning of "immoderate," but covers also giving way to
passion, lack of self-restraint in any form, not recognizing the rights of
others, and being incapable of curbing inner urges.
Fierce:
Literally, "not tamed," "not cultivated," "not gentle." Just as
an untended garden produces multitudes of weeds, so does the fierce
heart engender wild passion, uncontrollable anger, and violent behavior
in order to obtain a person's selfish desires.
Despisers of those that are good:
A good deed shines brightly in this
dark world, piercing the darkness of an evil life and bearing witness
against it. Convicted but unrepentant souls have no desire for the dark-
ness to be dispelled, loving darkness rather than light because their deeds
are evil (John 3:19). They hate good people in the same way that the Jews
hated the Light of the world.
DAY II. WORLDLINESS (2 Tim. 3:4).
The traits of worldliness described in this verse are summarized by the
concluding description: "lovers of pleasure more than lovers of God."
What is the significance of the word that begins this verse? 2 Tim. 3:4.
The word translated
traitors
is the same one used by Luke about "Ju-
das Iscariot, which was also the traitor" (Luke 6:16). We think of that
traitor as selling his Master because of the greed in his heart, his covetous
spirit, and the gain he expected from putting self first.
Heady:
The word used means "precipitate," "rash,"—literally, "fall-
ing forward"—and is found only here and in Acts 19:36 where, interest-
ingly enough, it describes a scene in which Alexander, mentioned later in
2 Timothy 4:14, figures prominently. The incident described in Acts was
the riot in the city of Ephesus where the goddess Diana was worshiped
and where the silversmiths and the goldsmiths made a good living by
manufacturing replicas of the goddess to sell to her devotees. Paul's
preaching against idolatry caused no small stir. The people took to the
streets shouting slogans that finally were unified in a two-hour chant of
78
"Great is Diana of the Ephesians." (See Acts 19:24-35.) Fortunately, the
town clerk kept his head and said, "Ye ought to be quiet, and to do noth-
ing
rashly"
(verse 36, emphasis supplied). The italicized word is trans-
lated "heady" in 2 Timothy 3:4 and describes conditions found every-
where today.
Highminded:
This word, occurring only in the epistles to Timothy, is
translated "lifted up with pride" (1 Tim. 3:6); "proud" (1 Tim. 6:4); and
"highminded" here in 2 Timothy 3:4. Each word in the Greek is a differ-
ent form of the same verb that means "to envelop with smoke" or "to
inflate with self-conceit."
Lovers of pleasure:
The chief rulers in the time of Christ's ministry
loved the material rather than the spiritual. Although some among the
ruling class were attracted to His teaching, they "did not confess him,
lest they should be put out of the synagogue: for they loved the praise of
men more than the praise of God" (John 12:42,43).
THINK IT THROUGH: How can Paul's list of last-day sins be identified
with conditions current in the area where you live?
DAY
What examples does Paul give in 2 Timothy of those who forsook him
g
a
because of their lack of commitment? 2 Tim. 1:15; 4:10.
Demas was a well-known figure in the church, for Paul associated him
with Luke in sending greetings to Colossae (Col. 4:14). Unfortunately,
Demas' love for God's work was secondary to his other interests and he
forsook the apostle (2 Tim. 4:10).
Two others remembered for their defections were Phygellus and Her-
mogenes (2 Tim. 1:15).
"The few friends who had shared the burdens of the apostle, now be-
gan to leave him, some by disertion. . . . Phygellus and Hermogenes
were the first to go. Then Demas, dismayed by the thickening clouds of
difficulty and danger, forsook the persecuted apostle."—The
Acts of the
Apostles,
p. 490.
"Demas, steadfast for a time, afterward forsook the cause of
Christ. . . . For wordly gain, Demas bartered every high and noble con-
sideration. How shortsighted the exchange! Possessing only wordly
wealth or honor, Demas was poor indeed, however much he might
proudly call his
own."—The Acts of the Apostles,
p. 455.
III. FORMALISM (2 Tim. 3:5).
One of the unsuspected perils of the last days is formal but insincere
godliness. However we cannot judge motives. In spite of advances made
in practical psychology, we cannot read people's hearts. Therefore even
the church must still draw conclusions and administer discipline on the
basis of external behavior.
Seventh-day Adventist church standards include such obvious
externals as Sabbath observance, tithe paying, missionary endeavor,
Bible study, temperance, and dress standards. Conformity to these evi-
dences of our love for and surrender to Christ is manifest in Christians
79
who are dedicated completely to God. But many of these activities can be
put on as a cloak and the outward appearance of one who is essentially
selfish may not be much different from one whose heart is unselfish. This
does not mean that we should suspect our brethren, but that each of us
must examine his or her own heart and motives.
It is certain that after a great revival such as the enthusiastic develop-
ment of the Seventh-day Adventist denomination, there follows a decline
in the first love such as that which occurred in the early Christian church
when forms and customs took the place of power.
ILLUMINATION:
"The Bible declares that before the coming of the
Lord there will exist a state of religious declension similar to that in the
first centuries."—The
Great Controversy,
p. 444. This falling away in the
early church was brought about when the church began "to receive fa-
vors and honors from the world." Then "she began to lose favor with
God. Shunning to declare the straight truths which shut out the lovers of
pleasure and friends of the world, she gradually lost her power. . . .
"[Many Christians] merely assume the Christian name, while their
hearts are still carnal. . . . Hiding their deformity under the name of
Christian, they pass along with the unsanctified natures, and their evil
passions unsubdued. This gives occasion for the unbeliever to reproach
Christ with their imperfections, and causes those who do possess pure
and undefiled religion to be brought into disrepute."—Early
Writings,
p.
227.
DAY
How does formalism imperil the church?
The peril of formalism is twofold: (1) It denies and removes the power
of the gospel to change lives and to gain the victory over Satan. (2) It
deceives those who satisfy themselves with the externals of religion.
ILLUMINATION: "Many
have a form of godliness, their names are upon
the church records; but they have a spotted record in
heaven."—Testi-
monies,
vol. 2, p. 442.
"The Saviour's curse pronounced upon the fruitless fig tree is a ser-
mon to all formalists and boasting hypocrites who stand forth to the world
in pretentious leaves, but are devoid of fruit. What a rebuke to those who
have a form of godliness, while in their unchristian lives they deny the
power thereof! He who treated with tenderness the very chief of
sinners . . . came down with scathing denunciations upon those who
made high professions of godliness, but in works denied their faith."—
Testimonies,
vol. 4, pp. 403,404.
The incidence of such evils in the world is not a reason for lowering
standards. Recognizing their danger to the Christian, Paul gives simple,
unequivocal counsel: "From such turn away."
IV. FALSE TEACHINGS (2 Tim. 3:8).
Resisting the truth can assume two forms:
80
DAY
Fa]
1.
Direct Opposition to Truth:
Jannes and Jambres were two of the Egyp-
tian magicians who opposed Moses when he performed his miracles be-
fore Pharaoh at their early encounters. They imitated Moses and Aaron
by turning rods into serpents (Ex. 7:10-12), turning water into blood
(verse 22), and bringing forth frogs from the river in great numbers (Ex.
8:7); but this was the end of their apparent success (verse 18). However,
in spite of continued demonstrations of God's power, they influenced
their ruler to resist, making only the grudging admission that "this is the
finger of God" (verse 19).
ANOTHER EXAMPLE:
Alexander the coppersmith directly opposed
Paul's teachings. Writing about the tumult that took place at Ephesus
when the metal workers rioted, Ellen White states: "The fact that Paul
and some of his companions were of Hebrew extraction made the Jews
anxious to show plainly that they were not sympathizers with him and his
work. They therefore brought forward one of their own number to set the
matter before the people. The speaker chosen was Alexander, one of the
craftsmen, a coppersmith, to whom Paul afterward referred as having
done him much evil. . . . Alexander was a man of considerable ability,
and he bent all his energies to direct the wrath of the people exclusively
against Paul and his companions."—The
Acts of the Apostles,
p. 294.
2.
Misinterpretation of Truth:
This second form of false teaching is more
subtle than the first form mentioned as it accepts a truth outwardly, but
badly misinterprets it.
EXAMPLE:
This was the dangerous error of Hymenaeus and Philetus
(2 Tim. 2:17, 18) in regard to the resurrection. When they taught that the
resurrection already had taken place they were not referring to our
Lord's resurrection, for this miracle had been the motive power for the
tremendous growth of the early church. Instead they were referring to the
logically associated doctrine of the future resurrection of the sleeping
saints as already having taken place. Paul refuted their erroneous teach-
ing in his letter to the Corinthians with a powerfully sustained argument
(1 Cor. 15:12-23; 51-54).
The two false teachers may have been citing a true example for, at the
death of Christ, "the graves were opened; and many bodies of the saints
which slept arose, and came out of the graves after his resurrection, and
went into the holy city, and appeared unto many" (Matt. 27:52, 53).
The subtle deceiver, Satan, used these two willing tools to proclaim the
truth of this resurrection, but to use it to deny the truth of an even greater
resurrection when Jesus returns to earth in power and great glory.
This tactic is not new, for the greatest deceptions are those which con-
tain some truth. Outright error can be directly refuted, but half truths
need sifting, and in the process many innocent and naive people may be
confused or misled. These two preachers had overthrown the faith of
some believers and had made shipwreck of their own. (See
1
Tim. 1:19.)
As a result, Paul had to disfellowship them for their blasphemous con-
duct. (See verse 20.)
81
Why do people become attracted to false teachers? 2 Tim. 4:3, 4.
In the last days those seeking religious knowledge will flock to teachers
who "prophesy smooth sayings." Such teaching tickles the fancy, ap-
peals to the lusts of the heart, and lulls the conscience to sleep. It often
appears to be much more comforting than sound doctrine that condemns
sin. While it is true that the gospel message should comfort the afflicted,
it is also true that it should afflict the comfortable.
DAY FURTHER STUDY AND MEDITATION:
Read
Prophets and Kings,
El
pages 177, 178, in the light of the fact that we believe that the church has
been given "the Elijah message" to proclaim.
Read
Patriarchs and Prophets,
pages 101, 102, which compare Noah's
day with conditions in our day.
Read
Testimonies,
volume 6, pages 132, 133, concerning the origin and
reception of the truths of the Bible.
Ponder the following: "Never, never was there a time when the truth
will suffer more from being misrepresented, belittled, demerited through
the perverse disputings of men than in these last days. Men have brought
themselves in with their heterogeneous mass of heresies which they rep-
resent as oracles for the people. The people are charmed with some
strange, new thing, and are not wise in experience to discern the charac-
ter of ideas that men may frame up as something. But to call it something
of great consequence and tie it to the oracles of God does not make it
truth. Oh, how this rebukes the low standard of piety in the churches.
Men who want to present something original will conjure up things new
and strange, and without consideration will step forward on these unsta-
ble theories that have been woven together as a precious theory, and
present it as a life and death question. . . .
We have the truth, the solid truth in the Word of
God, and
all these
speculations and theories would better be strangled in the cradle rather
than nourished and brought to prominence."—Ellen G. White Com-
ments,
S.D.A. Bible Commentary,
vol. 6, pp. 1064, 1065.
SUMMARY:
Perilous times come as the result of the angry efforts of Sa-
tan to corrupt the church. He attacks from outside by temptations to the
carnal heart and from inside by seductive teachings that have a sem-
blance of truth or by getting church members to give only formal lip ser-
vice to truth. But truth is
stronger
than fiction and fables and will prevail
in both the church and the world in the last days.
APPLICATION:
o
Am I on guard against subtle distortions of truth?
o
What is my reaction when the preacher unwittingly pricks my con-
science?
o
I am "in good and regular standing" in the church. Does the heavenly
record agree with this outward assessment?
o
What specific action can I take that will contribute to the spiritual
growth of my church?
82
Keeping the Faith
THIS WEEK'S STUDY: 2 Tim. 4:1-7.
DAY
TEXT: "I have fought a good fight, I have finished my
F
c
course, I have kept the faith" (2 Tim. 4:7).
CENTRAL TRUTH:
Paul summarizes the essentials of Christianity.
OVERVIEW of 2 Timothy 4:1-7
Preaching the
Word (1, 2)
Teaching the
Truth (3-5)
Keeping the
Faith (5-7)
INTRODUCTION:
For at least 30 years Paul had been laboring as
Christ's tireless ambassador, but when he wrote these lines, his days
were numbered. Not knowing whether Timothy would arrive before his
execution, he spoke as a dying man would to his son. His solemn words
are profoundly stirring. Although Paul said nothing new in this last chap-
ter of 2 Timothy, the fact that the shadow of the sword hung over his head
gives special importance to what he chose to say. He summed up his ca-
reer in these few words—a dying man does not waste words. How
intently Timothy must have read them, his hands trembling and his eyes
filled with tears!
What Paul said to Timothy applies to every Christian down through the
years until Jesus comes. Although the ordained minister should take spe-
cial heed to Paul's incisive commands, no church member can avoid his
own measure of responsibility. Paul is speaking to all who wish to finish
life with the confidence that they too have "fought a good fight," stayed
on course, and "kept the faith."
Paul had a great opportunity to think of himself and his predicament as
he penned these words. After all, he was on trial for his life. He had la-
bored incessantly for untold thousands; he had stored up no material se-
curity for his old-age convenience. But now, when he needed his friends,
where were they? They had left him, and not always for the best of rea-
sons. A show of self-pity on Paul's part would have been understood
easily. But instead of pleading his case, he continued to plead the cause of
Jesus Christ. He asked only that Timothy go and do likewise. He knew
well the problems that Timothy would face, but the gospel was more im-
portant than a person's comfort and convenience.
DAY I. PREACHING THE WORD (2 Tim. 4:1, 2)
This section and the next summarize the two major theological themes
that run through First and Second Timothy and Titus. This section,
83
DAY
r
2
r
it, I
"Preaching the Word," comprises a restatement of Paul's overriding
concern that God be fairly and accurately represented to His world. The
next section, "Teaching the Truth," will take up Paul's concern that our
picture of God shape our characters and life-styles.
What is the significance of Paul's last charge to Timothy? 2 Tim. 4:1, 2.
The charge to all Christians, and to the ministry in particular, is to
"preach the word." In verse 3, the equivalent word is "sound doctrine";
in verse 4, "the truth." The "word" consists of the Scriptures
(2 Tim. 3:15, 16) and all that Timothy had heard and learned from Paul
and the other apostles. The "word" that Christians are to proclaim is not
their own invention. Our Christian duty is to hear the Word and to obey
it, guard it from heresy, and proclaim it wherever we are without embar-
rassment and without tempering it to curry favor. Such preaching is
clothed in urgency. Hearts are not warmed and broken by listening to a
listless, drowsy witness. The judgment is coming, and the times are un-
certain.
Paul added relevancy to urgency—God's Word fits the need of all—
bringing convincing arguments for the doubtful, rebuke for the sinful, and
encouragement for the weary or fearful.
Calling Timothy's attention to who it is that is behind the proclamation
of the Word, Paul pointed him to the One who is ultimately responsible
for its success—the ever-present God and the coming Jesus, the Judge of
the living and the dead.
"Reprove. . . .
`to convict,' that is, with sufficient proof. . . . Every
man should be warned of his sins, but the warning must be based on irre-
futable evidence from God's Word.
"Rebuke.
Or, 'censure.' Flagrant sin demands stern censure, and the
church's duty consists in revealing God's position regarding sin. The sin
must be rebuked, the sinner loved. The Word is the standard by which
censure is to be administered.
"Exhort. . . .
'to call to the side of,' to encourage.'. . . Only the Word
can adequately urge and encourage flagging hearts and weary feet.
"Longsuffering. . . .
'endurance,"patience' (see ch. 3:10). . . . Every
phase of the minister's task, whether reproving, rebuking, or exhorting,
should be clothed with the grace of patience and compassion. Severe,
cold condemnation will never bring sinners to Christ.
"Doctrine.
Or, 'teaching,' which forms the foundation and framework
of all genuine Christian experience. Doctrines constitute the facts about
God and His program; they are the minister's only weapon against error,
his only handbook for right living."—S.D.A.
Bible Commentary, vol.
7,
pp. 347, 348.
II. TEACHING THE TRUTH (2 Tim. 4:3-5).
Why
was
Paul greatly concerned that the gospel be preached with unfail-
ing urgency? 2 Tim. 4:3-5.
84
Already in Paul's day the church was plagued by those who would seek
to remake the gospel after their own whims. Paul focused on a strange
condition called "itching ears." People with "itching ears" are attracted
to certain teachers who find peculiar satisfaction in serving up novelties
and concentrating on the curious and sensational. The pity is that such
people close their ears against the clear, old-fashioned gospel, chiefly be-
cause the gospel always asks for commitment from those who expect to
receive its blessings.
By what standards do some church members judge their teachers and
preachers? "The apostle does not here [2 Tim. 4:3, 4] refer to the openly
irreligious, but to the professing Christians who make inclination their
guide, and thus become enslaved by self. Such are willing to listen to
those doctrines only that do not rebuke their sins or condemn their plea-
sure-loving course. They are offended by the plain words of the faithful
servants of Christ and choose teachers who praise and flatter them."—
The Acts of the Apostles,
pp. 504, 505.
Paul's advice to Timothy was simply this: Don't take your lead from
the prevailing theological fashions of the moment; don't quietly leave the
scene to the gratifiers of "itching ears." When people are unstable, that is
the time for the man of faith to stand his ground. When people would
rather hear anything but the sober word, that is the time for conscientious
Christians to be even more persevering. The deafer the people, the more
forceful and clear must be the proclamation.
In 2 Timothy 4:3-5 Paul admonishes Timothy to work against religious
formalism—that process by which the glow of an effective faith gives
over to argument and insincere obedience.
THINK IT THROUGH: When people show greater interest in side issues
and novelties than in the straight message, do I tend to back away and wait
for a more favorable opportunity, or do I think of more effective ways to
gain their attention and respect? List two ways to do this:
ILLUSTRATION:
The best way to preach the gospel, or to teach the
truth, is to live it. Going back again to Paul's conversion experience, we
see that the catalyst for his dramatic acceptance of Christ as Lord was the
winsomely courageous behavior of Stephen at his martyrdom.
"The Saviour had spoken to Saul through Stephen, whose clear rea-
soning could not be controverted. The learned Jew had seen the face of
the martyr reflecting the light of Christ's glory—appearing as if 'it had
been the face of an angel.' Acts 6:15. He had witnessed Stephen's for-
bearance toward his enemies and his forgiveness of them. He had also
witnessed the fortitude and cheerful resignation of many whom he had
caused to be tormented and afflicted. He had seen some yield up even
their lives with rejoicing for the sake of their faith.
"All these things had appealed loudly to Saul and at times had thrust
upon his mind an almost overwhelming conviction that Jesus was the
promised Messiah."—The
Acts of the Apostles,
p. 116.
85
DAY III. KEEPING THE FAITH (2 Tim. 4:6, 7).
El
What pressing reason did Paul give Timothy for fulfilling his ministry?
2 Tim. 4:5-7.
One of the main reasons that Paul attached such importance to Timo-
thy's ministry was that the apostle recognized that he was at the point of
being executed. Paul uses the language of the temple here—sacrificial
language. The New English Bible reads, "My life is being poured out on
the altar."
Departure
in the Greek suggests the loosening of a ship's mooring
rope, or the loosening of a tent's cords as the tent goes down. But there is
a total absence of self-pity or regret in Paul's last words. He did not de-
serve this kind of death. Nevertheless, he maintained triumphant hope
and cheer as he showed his converts everywhere how the man of faith
faces death.
What kind of fight was Paul referring to in verse 7?
"The life of the apostle Paul was a constant conflict with self. He said,
'I die daily.' 1 Corinthians 15:31. His will and his desires every day con-
flicted with duty and the will of God. . . .
"At the close of his life of conflict, looking back over its struggles and
triumphs, he could say, 'I have fought a good fight.% . .
"The Christian life is a battle and a march. In this warfare there is no
release; the effort must be continuous and persevering. It is by unceasing
endeavor that we maintain the victory over the temptations of Satan.
Christian integrity must be sought with resistless energy and maintained
with a resolute fixedness of purpose."—The
Ministry of Healing,
pp.
452,453.
"Each one has a personal battle to fight. Not even God can make our
characters noble or our lives useful, unless we become co-workers with
Him. Those who decline the struggle lose the strength and joy of vic-
tory."—The
Ministry of Healing,
p. 487.
DAY
What settled assurance did Paul have when he faced death? 2 Tim. 4:7.
Every Christian has his personal race to run—not against anyone else,
but on a course that has only one goal, to reflect the character of Jesus.
Paul likens this course to the public footraces that were familiar to his
readers. Timothy had been by his side when Paul had run against stiff
winds of hostility and misunderstanding. Timothy knew well what that
course would be like after Paul was gone. Paul's record was plain and for
all the world to examine—he had not faltered. He did not run halfway and
stop, satisfied with his progress.
In what way did Paul keep the faith?
86
Throughout the letters to Timothy, Paul contrasted faith with a counter-
feit religious experience. Genuine faith produces love and does not mis-
take theological knowledge for true Christian experience. But Paul does
not depreciate doctrine when he emphasizes faith. Although it is true that
a church member may have sound doctrine without faith, he cannot have
faith without the foundation of the truth about God and how He saves.
The purpose of doctrine is to lead us to a trusting, obedient relationship
with God.
THINK IT THROUGH: In what specific ways does Paul's example of faith-
fulness challenge me?
" While fighting 'the
good fight' and running 'the course' that God had
assigned him, Paul had the satisfaction of knowing that, though he had
often faced great hardships and temptations, he had not failed to guard
and preserve the faith entrusted to him. . . . Paul's example of faithful-
ness was to be a challenge to Timothy and to every future minister of the
gospel. Personal faith depends upon adherence to God's Word. Every
Christian will 'guard the faith' by his personal representation of its princi-
ples. The sincerity of a Christian's personal faith is measured by the ex-
tent to which he reflects these principles."—S.D.A.
Bible Commentary,
vol.
7, p. 349.
What lessons can we learn from Paul's manner of facing death?
Of course Paul would have liked to avoid the gruesome end that he
faced. He probably hoped, as anyone of us would, that circumstances
would change and that he would be able to take up his books and parch-
ments and continue his ministry. But because he also was prepared for
the fact that the probability was against any such change, he took a last
opportunity to restate his confidence in God's fairness and in the effec-
tiveness of Christianity as a means of character development.
The comfort that Christianity provides in the face of death is not the
comfort of a cover-up. The physical pain and misery that often accom-
pany dying and the heartaches experienced by soon-to-be-parted loved
ones lie in an area that can be softened or tempered by faith but never
erased or blotted out. But there is another deeper and more essential level
beyond which the sorrowing Christian does not have to go. This is the
level of those great questions about our origin, the meaning of life, and
especially the nature of eternity. Amid the sorrow and perplexity of
death, life still has meaning, stability, and purpose for a Christian. From
the beginning death has been the sin-inflicted tragedy that resulted from
rejecting the principles of life inaugurated by a loving God.
Finishing the course.
Notice that finishing the course involves two
other ingredients (2 Tim. 4:7):
1.
Fighting the "good fight" (durability).
2.
Keeping "the faith" (determination).
Putting these three together gives us insight into what constitutes an
DAY
87
enduring faith. In your own words describe these three ingredients of en-
during faith in a way that will make them most meaningful to you:
1
2
3
DAYFURTHER STUDY AND MEDITATION: For a description of Paul's
E
change of heart toward God, see
The Acts of the Apostles,
pages 435 to
437. Here the story of Paul's witnessing before King Agrippa is recorded.
Notice that the touchstone of his argument is his conversion experience
which gave him a new picture of God's character.
Compare Paul's attitude with that displayed by the recipient of the tes-
timony that follows:
"The best way in which you can recommend the truth is, not by argu-
ment, not by talk, but by living it daily, by leading a consistent, modest,
humble life as a disciple of Christ.
"It is a sad thing to be discontented with our surroundings or with the
circumstances which have placed us where our duties seem humble and
unimportant. Private and humble duties are distasteful to you; you are
restless, uneasy, and dissatisfied. All this springs from selfishness. You
think more of yourself than others think of you. You love yourself better
than you love your parents, sisters, and brother, and better than you love
God. You desire more congenial labor, for which you think you will be
better fitted. You are not willing to work and wait in the humble sphere of
action where God has placed you, until He proves and tests you, and you
demonstrate your ability and fitness for a higher position. 'Blessed are
the meek: for they shall inherit the earth.' The spirit of meekness is not a
spirit of discontent, but it is directly the opposite.
"Those professed Christians who are constantly whining and com-
plaining, and who seem to think happiness and a cheerful countenance a
sin, have not the genuine article of religion. Those who look upon na-
ture's beautiful scenery as they would upon a dead picture, who choose
to look upon dead leaves rather than to gather the beautiful living flowers,
who take a mournful pleasure in all that is melancholy in the language
spoken to them by the natural world, who see no beauty in valleys
clothed with living green and grand mountain heights clothed with ver-
dure, who close their senses to the joyful voice which speaks to them in
nature and which is sweet and musical to the listening ear—these are not
in Christ. They are not walking in the light, but are gathering to them-
selves darkness and gloom, when they could just as well have brightness
and the blessing of the Sun of righteousness arising in their hearts with
healing in His beams.
"My young sister, you are living an imaginary life. You cannot detect
or realize a blessing in anything. You imagine troubles and trials which do
not exist; you exaggerate little annoyances into grievous trials. This is not
the meekness which Christ blessed. It is an unsanctified, rebellious, unfil-
ial discontent. Meekness is a precious grace, willing to suffer silently,
88
willing to endure trials. Meekness is patient and labors to be happy under
all circumstances. Meekness is always thankful and makes its own songs
of happiness, making melody in the heart to God. Meekness will suffer
disappointment and wrong, and will not retaliate. Meekness is not to be
silent and sulky. A morose temper is the opposite of meekness; for this
only wounds and gives pain to others, and takes no pleasure to itself. . . .
. . . Christ invites you: 'Come unto Me, all ye that labor and are
heavy-laden, and I will give you rest. Take My yoke upon you, and learn
of Me; for I am meek and lowly in heart: and ye shall find rest unto your
souls. For My yoke is easy, and My burden is light.' Submit your neck to
the yoke which Christ imposes and you will find in this submission the
very happiness that you have tried to gain to yourself in your own way by
following your own course.
"You may be cheerful if you bring even your thoughts into subjection
to the will of Christ. You should make no delay, but closely search your
own heart and die to self daily. You may inquire: How can I master my
own actions and control my inward emotions? Many who profess not the
love of God do control their spirit to a considerable extent without the aid
of the special grace of God. They cultivate self-control. This is indeed a
rebuke to those who know that from God they may obtain strength and
grace, and yet do not exhibit the graces of the Spirit. Christ is our model.
He was meek and lowly. Learn of Him, and imitate His example. The
Son of God was faultless. We must aim at this perfection and overcome
as He overcame, if we would have a seat at His right
hand."—Testimo-
nies,
vol. 3, pp. 334-336.
SUMMARY: Paul never ceased to be amazed at God's patient respect for
human reasoning and freedom. Over and over again Paul indicates that
God wants to win His case against Satan with evidence made up from the
winsome lives of sincere Christians. The power of the gospel is directed
solely to making crooked lives straight and meaningful again. The clear
perception of a loving God and the reflection of this perception in the life
of the Christian is the basis of keeping the faith.
APPLICATION:
Is my life all that it should be in presenting a true and faithful witness?
Do I have the assurance of having fought a good fight and a conviction
of confidence that a crown of righteousness awaits me?
What personal battle against temptation do I have to fight currently?
What can I do to cooperate with God's plan for my life so that He can
help me experience the joy of victory?
NOTES:
89
13
lkim END I
Christ Our Elope
THIS WEEK'S STUDY: 2 Tim. 4:8-22.
DAY MEMORY TEXT: "Henceforth there is laid up for me a crown of
111
righteousness, which the Lord, the righteous judge, shall give me at
that day: and not to me only, but unto all them also that love his
appearing" (2 Tim. 4:8).
CENTRAL THOUGHT:
The Christian is forward-looking because his
hope is centered in God and on things eternal rather than on the transient
things of today. Consoled by the Comforter, safe in the hands of the
Judge, excited by the hope of the resurrection, we have a well-grounded
confidence in the King's promise to return to take all who are prepared to
the home He has prepared for them.
OVERVIEW—Hope in . . .
the Comforter
the Judge
the resurrection
the King
2 Tim. 4:16, 17
2 Tim. 4:1, 8
2 Tim. 4:8, 18
2 Tim. 2:12
INTRODUCTION:
Hope has a variety of meanings ranging from a weak
and doubtful expectation of some future event of remote possibility to a
strong, vibrant, and confident expectation of an event that will certainly
take place in the future.
This strong, positive aspect is shown by the apostle Paul in writing to
the Philippians: "According to my earnest expectation and my
hope . . . that with all boldness" (Phil. 1:20). This is the hope that
"maketh not ashamed" (Rom. 5:5), for it is not an indefinite longing for
some unattainable goal but a firm faith in God's plan for the future.
Paul uses word
hope
twice in his first epistle to Timothy (1:1 and 3:14),
but not at all in his second epistle. However, it is clear that he had hope in
his Lord. This week we shall consider four aspects; his hope in the Lord's
presence to comfort, in the Lord's righteous judgment, in the Lord's
promise of the resurrection to eternal life, and in the Lord's eternal reign
in glory.
DAY I. HOPE IN THE COMFORTER (2 Tim. 4:16, 17).
These two verses draw a strong contrast between the physical and the
spiritual; and Paul, as we would expect, is not blind to the great impor-
tance of the latter. Outwardly all his friends had forsaken him, but the eye
of faith saw a great Advocate supporting him. At his trial Paul actually
experienced the hope that Christ had planted in the hearts of His disciples
90
when He said that the Spirit of God would give them words to speak
when they were brought to trial (Matt. 10:17-20), and that, after His as-
cension, He would send them a Comforter (John 14:16). Moreover, Paul
looked far beyond the circumstances of his trial to the widespread effects
that it would have in the fuller preaching of the gospel, a fact that he
places before his mention of his physical deliverance from the Roman
authorities.
What further significance did Paul see in his deliverance? 2 Tim. 4:18.
The possibly unexpected result of his first trial was viewed by Paul as
an evidence that not only was the Holy Spirit with him then, but more,
that He would be with him always. It is true that, ultimately, the apostle
suffered death; but he understood that this would be but an interlude be-
tween life here on earth and eternal life.
What two applications can we make for ourselves from Paul's claim of
deliverance in 2 Timothy 4:17, 18?
1.
For today (verse 17)
2.
For the future (verse 18)
The preservation that he speaks of applies to our constant walk with the
Saviour. Those who fear for the future when we may be brought into like
difficult circumstances need to recall the Master's encouraging words.
"God's grace will be dispensed to His servants to meet the emergency.
`It shall be given you,' says Jesus, 'in that same hour what ye shall
speak.'.. .
"The disciples were not endowed with the courage and fortitude of the
martyrs until such grace was needed. Then the Saviour's promise was
fulfilled. . . .
"The servants of Christ were to prepare no set speech to present when
brought to trial. Their preparation was to be made day by day in treasur-
ing up the precious truths of God's word, and through prayer strengthen-
ing their faith. When they were brought into trial, the Holy Spirit would
bring to their remembrance the very truths that would be
needed."—The
Desire of Ages,
p. 354,355.
DAY
II. HOPE IN THE JUDGE (2 Tim. 4:1, 8).
In verse 1 Paul speaks in the same breath of the Lord's appearing and
also of His kingdom. Those who are not granted an entrance into His
kingdom evidently will have their sentence of exclusion pronounced on
the day of final judgment.
ILLUSTRATION:
The parable of the tares gives additional insights on
these events. Two classes of people are indicated: "The good seed are
the children of the kingdom; but the tares are the children of the wicked
one" (Matt. 13:38). The separation is not made, nor is it perhaps evident,
91
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ririo
.1
I
nal) CO
OCEErp
OW= 1
until the end. "Let both grow together until the harvest," which is "the
end of the world" (verses 30, 39). Then the judgment will be executed as
the reapers, that is, the angels, gather out those who do iniquity and de-
liver them to be destroyed (verses 39-42).
In this context of the judgment Paul calls his younger associate to
stand, as it were, in the presence of God and to be ever mindful of His
presence. Like Aaron of old who "stood between the dead and the liv-
ing" (Num. 16:48), the worker for God is to remember that he or she is
engaged in matters of life and death, and that "he is to bring to his hearers
those things which most concern their present and eternal good"
(Gospel
Workers,
p. 147).
The thought of appearing before the judgment seat of Christ is awe-
some and perhaps frightening, but to Paul it was a message of hope. He
knew that the Lord was a righteous Judge; and, because "all things are
naked and opened unto the eyes of him with whom we have to do" (Heb.
4:13), His judgment will be fair and perfect. As Abraham said, "Shall not
the Judge of all the earth do right?" (Gen. 18:25). Furthermore, Paul had
hope in his Advocate who also was his Judge. Being justified by faith, he
had peace with God through Christ and hence was not under condemna-
tion. So with his hope fixed firmly on his Advocate and Saviour, he could
look forward to having "boldness in the day of judgment" (1 John 4:17).
What does Paul expect to receive from his "righteous judge" that all who
"love his appearing" will share in receiving? 2 Tim. 4:8.
There is not the slightest shadow of doubt in Paul's mind about the
future after death. He says that there is a crown waiting for him; he had
not seen it, but he was sure of its existence. The crown that he expected
was the crown of victory.
Notice how Ellen White described the way that Paul faced the reality of
his own execution: "The apostle was looking into the great beyond, not
with uncertainty or dread, but with joyous hope and longing expectation.
As he stands at the place of martyrdom he sees not the sword of the ex-
ecutioner or the earth so soon to receive his blood; he looks up through
the calm blue heaven of that summer day to the throne of the Eternal.
"This man of faith beholds the ladder of Jacob's vision, representing
Christ, who has connected earth with heaven, and finite man with the
infinite God. His faith is strengthened as he calls to mind how patriarchs
and prophets have relied upon the One who is support and consolation,
and for whom he is giving his life."—The
Acts of the Apostles,
pp. 511,
512.
But Paul's assurance of a crown was not for himself alone. He included
all those who are looking forward earnestly to the day when their Lord
will come. Looking into the future with keen vision he saw his contempo-
raries and his successors carrying the gospel of the resurrection and of
the crown of righteousness against all opposition and persecution.
"From the rack, the stake, the dungeon, from dens and caves of the
earth, there falls upon his ear the martyr's shout of triumph. He hears the
witness of steadfast souls, who, though destitute, afflicted, tormented,
92
Us= U0
MIN
Co UtiM
yet bear fearless, solemn testimony for the faith, declaring,
'I
know
whom
I
have believed.'
"—The Acts of the Apostles,
p. 512.
DAY III. HOPE IN THE RESURRECTION (2 Tim. 4:8, 18).
Death is the result of sin, and Paul confessed himself the chief of sin-
ners (1 Tim. 1:15). He realized that the consequences of sin would apply
to him just as it had to every other child of Adam (save Enoch and Elijah).
He would join them in walking the pathway that leads to the portals of the
tomb. He did not expect to die a natural death, even though he was ad-
vanced in years, but presumed that his life would be taken by the Ro-
mans, as indeed it was to be. Yet he faced this prospect calmly, saying:
"I
am now ready to be offered, and the time of my departure is at hand"
(2 Tim. 4:6).
The soul resting fully in Christ knows that death is an enemy, but also
that it is an enemy that finally will be destroyed (1 Cor. 15:26). Paul's
hope has been expressed by Ellen White in the words that follow:
"His life is hid in God, and he is persuaded that He who has conquered
death is able to keep that which is committed to His trust. His mind
grasps the Saviour's promise,
'I
will raise him up at the last day.' John
6:40. His thoughts and hopes are centered on the second coming of his
Lord. And as the sword of the executioner descends and the shadows of
death gather about the martyr, his latest thought springs forward, as will
his earliest in the great awakening, to meet the Life-giver, who shall wel-
come him to the joy of the blest."—The
Acts of the Apostles,
pp. 512,
513.
Why was it that Paul did not fear death? Phil. 1:20, 21.
In
these verses Paul contrasts life and death and declares that either in
his case would present Christ and His message and glorify Him. "He
said, 'For me to live is Christ;' for his life revealed Christ to men; 'and to
die is gain,'—gain to Christ; death itself would make manifest the power
of His grace, and gather souls to Him. 'Christ shall be magnified in my
body,' he said, 'whether it be by life or by death.' Phil. 1:21,
20."—The
Desire of Ages,
p. 549.
Death for him was but an interlude between this earthly life and the
eternal, heavenly, perfect life. He regarded it in the light of the resurrec-
tion—a hope that changed his outlook completely. It was the resurrection
that had changed a disheartened group of disciples into a band of fearless
promulgators of this marvelous truth, the miracle of miracles.
For Jesus to speak life into the dead body of Lazarus, into the son of
the widow of Nain, and into the daughter of Jairus was indeed an out-
standing exhibition of His mighty power. But when the Prince of life al-
lowed Himself to be crucified and was laid in the grave, how could He
raise Himself? But as Jesus explained earlier:
"I
lay down my life, that
I
might take it again. . . .
I
have power to lay it down, and
I
have power to
take it again" (John 10:17).
The resurrection of Christ was the focus of much of Paul's preaching
and inspired hope in his hearers: "Remember that Jesus Christ . . . was
93
I
(UM COD MOP
Ilapop M
1
raised from the dead according to my gospel" (2 Tim. 2:8). So, to the
apostle, living or dying was not the relevant factor, but witnessing for
Christ and winning souls for Him was. This hope and expectation was
fulfilled in his life and most certainly in his death.
The hope in Him who was the resurrection and the life (John 11:25),
who was dead but then alive forevermore (Rev. 1:18), sustained Paul in
his last hours on earth; for he "was looking into the great beyond, not
with uncertainty or dread, but with joyous hope and longing expecta-
tion."—The
Acts of the Apostles,
p. 511. He knew that while death was
the end of life, just as surely was the resurrection to eternal life the end of
death.
Even today, centuries after Paul's voice has been silenced, his words
bring untold comfort to Christian believers. His mighty exposition of the
theme of Christ's resurrection and the consequent resurrection of all who
believe in Him is immortalized in 1 Corinthians 15, leading to this glorious
climax: "0 death, where is thy sting, 0 grave, where is thy victory?"
(1 Cor. 15:55).
DAY
What other truth is inseparable from the doctrine of the resurrection?
2 Tim. 1:10.
Lazarus, Dorcas, the daughter of Jairus, the son of the widow of Nain,
Eutychus, the son of the widow of Zarephath, and the son of the
Shunamite woman were raised from the dead, but all of them died a sec-
ond time. Their resurrection merely gave them an extension of life on
earth. But the final resurrection at the second coming of the Lord will be
to a life that has no end—to immortality or corruption—when old age will
not be synonymous with decrepitude and feebleness. It is a virtual re-
creation, when there will be no more sickness, pain, senility, blindness,
deafness, or handicaps of any kind. The inhabitants of earth will once
more be untouched by sin—a glory to their re-Creator—for death itself
will be dead.
When our first parents disobeyed God and ate the forbidden fruit, they
were denied access to the tree of life; otherwise they would have lived
forever (Gen. 3:22, 23), thus perpetuating sin. As a consequence of their
exclusion from Eden, the human race has suffered death. But in Christ
there is the sure hope of returning to the Garden, of partaking of the fruit
of the tree of life, and of receiving the indescribable gift of immortality.
A message with this hope at its core inspires us to give our all in declar-
ing it. It magnifies the bearer and becomes even more encouraging in the
process. Because he had such a hope, the following could be said about
Paul at his trial before Nero: "Faithful among the faithless, loyal among
the disloyal, he stands as God's representative, and his voice is as a voice
from heaven. There is no fear, no sadness, no discouragement in word or
look. Strong in a consciousness of innocence, clothed in the panoply of
truth, he rejoices that he is a son of God. His words are as a shout of
victory above the roar of battle. He declares the cause to which he has
devoted his life, to be the only cause that can never fail. Though he may
perish, the gospel will not perish. God lives, and His truth will tri-
umph."—The
Acts of the Apostles,
p. 495.
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